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Jesus  Christ 

The  Word  Incarnate 


CONSIDERATIONS 

GATHERED  FROM  THE  WORKS  OF  THE 
ANGEEIC  DOCTOR 

St.  Thomas  Aquinas. 


BY 

Y 

ROGER  FREDDI,  S  J. 


TRANSLATED  FROM  THE  ITALIAN 


By  F.  J.  SULLIVAN,  S.  J. 


ST.  LOUIS,  MO.  1904. 


Published  by  B.  HERDER, 

17  South  Broadway. 


NIHIL  OBSTAT. 


S.  Ludovici,  die  30.  Dec.  1903. 


F.  G.  Hoeweck, 
Censor  theologicus. 


IMPRIMATUR. 

►ì*  John  J.  Geennon, 
Archbishop,  St.  Louis. 

St.  Louis,  Mo.,  Dec.  30,  1903. 


Copyright  1904,  by  Joseph  Gummersbach. 


—  BECKTOLD  — 

PRINTING  AND  BOOK  MFG.  CO. 
ST.  LOUIS,  AIO. 


The  undersigned,  Superior  of  the  California 
Mission  of  the  Society  of  Jesus,  in  virtue  of  facili¬ 
ties  granted  to  him  by  the  Very  Reverend  Rouis 
Martin,  General  of  the  same  Society,  hereby  per¬ 
mits  the  publication  of  a  book  entitled  u Jesus 
Christ,  the  Word  Incarnate”,  translated  into 
English  by  the  Rev.  Florence  J.  Sullivan,  S.  J., 
from  the  Italian  of  the  Very  Rev.  Roger  Freddi, 
S.  J.,  the  same  having  been  approved  by  the 
censors  appointed  to  revise  it. 

John  P.  Frieden,  S.  J. 


St.  Ignatius  College, 

San  Francisco,  Cal. 

November,  21,  1903. 


TO  THE  READER. 


The  title  itself  of  this  book,  intelligent  and 
devout  reader,  gives  you  to  understand  the  matter 
treated  of,  the  source  from  which  it  is  taken,  in 
what  manner  and  to  what  end  it  is  proposed. 

The  matter  is  Jesus  Christ,  not  viewed  however 
in  every  respect,  but  simply  as  the  Word  Incarnate. 
If  it  shall  please  God  to  grant  us  life,  time  and 
sufficient  strength,  we  shall  endeavor  to  offer  you 
some  time  other  considerations,  drawn  from  the 
same  pure  sources  of  the  angelic  doctor,  which 
regard  Jesus  Christ  in  his  sacraments,  especially  in 
the  Eucharist  and  in  his  Sacred  Heart.  But  for 
this  time  we  confine  ourselves  to  consider  him  only 
as  the  Word  of  God,  and  the  Word  Incarnate,  that 
is,  we  limit  ourselves  to  that  matter  which  is  dealt 
with  by  St.  Thomas  in  his  summa  theologica ,  both 
in  the  first  part  where  he  treats  of  the  Person  of 
the  Word,  and  in  the  third  part  where  he  treats  of 
the  Incarnation. 

With  this  we  have  now  indicated  from  what 
source  the  whole  matter  of  the  present  volume  is 
taken.  It  is  taken  from  the  works  of  the  angelic 
doctor  St.  Thomas,  chiefly  from  the  summa  theo¬ 
logica  ,  but  sometimes  also  from  his  other  works, 
according  as  suited  the  various  subjects  which  we 
had  to  explain.  This  will  give  you  the  reason  why 
we  omitted  several  points,  by  treating  which  we 


IV 


TO  THE  READER. 


would  bave  been  able  to  render  our  labor  more 
complete.  We  have  omitted  them,  because  they 
were  not  found  in  St.  Thomas.  For  it  was  our 
intention  in  writing  these  pages,  to  confine  our¬ 
selves,  in  explaining  them,  to  the  doctrine  of  St. 
Thomas  and  no  other.  Nor  is  it  even  said  in 
the  title  that  these  considerations  are  composed 
by  us,  but  only  gathered,  for  such  they  are  in 
truth  ;  and,  therefore,  whatever  is  found  praise¬ 
worthy  in  them,  is  all  to  be  ascribed  to  the  merit 
of  the  holy  doctor,  not  to  our  credit.  Imagine 
a  gardener  who  goes  about  through  the  beds  of 
his  garden,  rich  with  every  kind  of  flowers, 
selecting  and  putting  those  together  which  suit  his 
purpose.  Is  it  he  that  gives  to  these  flowers  the 
loveliness  of  their  tints,  or  the  elegance  and  variety 
of  their  forms,  or  the  fragrance  of  their  odors  ? 
Not  at  all;  he  does  nothing  more  than  to  cull  them, 
and  join  them  together  in  a  bunch.  The  same  we 
have  done  ourselves.  From  the  works  of  the 
angelic  doctor,  which  are  truly  a  most  flowery 
garden,  we  have  gone  about  selecting  and  gather¬ 
ing  that  which  served  our  argument,  and  we  have 
put  it  together,  arranging  it  in  the  form  of  con¬ 
siderations. 

But  why  have  we  preferred  a  form  like  this? 
Because  best  adapted  to  the  aim  we  had  in  view. 
By  considerations,  at  least  in  common  use,  is 
understood  not  indeed  any  study  of  truth,  but  a 
study  which  tends  directly,  it  is  true,  to  enlighten 
the  understanding  with  the  knowledge  of  truth, 
but  is  also  indirectly  calculated  to  inflame  the  will 


TO  THE  READER. 


V 


with  the  love  of  good.  This  is  precisely  what  we 
proposed  to  ourselves  in  compiling  this  little  work; 
that  is,  to  invite  and  assist  you  to  study  Jesus 
Christ  in  order  to  know  him,  and  to  know  him  in 
order  to  love  him.  Hence  it  is  that  we  have  chosen 
the  form  and  manner  of  considerations. 

Still  this  has  not  been  our  only  intention.  Be¬ 
sides  feeding  the  reader  in  mind  and  in  heart,  we 
also  intended  by  this  means  to  feed  at  the  same 
time  those  who  may  have  to  break  the  bread  of  the 
divine  word.  To  speak  from  the  pulpit  of  Jesus 
Christ,  oh!  how  necessary  it  is,  especially  in  our 
age;  but  to  speak  properly  of  him,  at  the  same 
time,  oh!  how  difficult  it  is,  for  with  Jesus  Christ 
there  are  connected  the  most  sublime  and  profound 
mysteries  of  our  religion,  such  as  are  those  of  the 
Trinity  and  Incarnation.  Therefore,  to  diminish 
somewhat  this  difficulty  for  the  sacred  orators,  we 
have  endeavored  to  furnish  them  compendiously 
in  the  present  book  with  abundant  and  safe  mater¬ 
ials  on  this  point.  And  for  this  reason  we  wished 
to  extract  them  from  no  other  mines  than  from  the 
pure  and  most  precious  mines  of  Aquinas,  who  dis¬ 
coursed  on  everything  so  well  and  so  divinely,  but 
above  everything  on  Jesus  Christ.  We  shall  end 
by  wishing  to  our  readers  the  same  good  augury 
with  which  St.  Peter  concluded  his  second  letter: 
“But  increase  in  grace  and  in  the  knowledge  of 
our  Tord  and  Saviour  Jesus  Christ.  To  him  be 
glory  both  now  and  unto  the  day  of  eternity. 
Amen.”  (2  Pet.  Ill,  18.) 


INVOCATION  TO  OUR  LORD  JESUS 

CHRIST. 


Most  amiable  Jesus,  thou  art  a  good,  a  most 
delightful  good,  the  greatest  good,  a  pure  and  in¬ 
finite  good  as  to  thy  divinity,  a  good  incomparably 
superior  to  any  other  created  good  as  to  thy  hu¬ 
manity,  a  good  most  deserving,  that  all  hearts 
should  love  thee  with  all  their  strength.  Where¬ 
fore  the  saints  and  angels  of  heaven  all  burn  with 
the  most  ardent  love  for  thee;  they  feed  on  thy 
love,  they  are  happy  in  thy  love,  and  with  thy  love 
they  shall  be,  to  their  inexplicable  delight,  always 
satiated  and  always  thirsting,  throughout  eternity. 
But  why  mention  the  angels  and  saints?  The  in¬ 
finite  love  of  thy  divine  Father,  O  Jesus,  in  thee, 
and  in  thee  alone,  is  fully  gratified  from  all  eternity. 

Yet,  O  Jesus,  among  men,  few  are  they  who 
love  thee  earnestly.  The  greater  number,  forget¬ 
ful  or  regardless  of  thee,  run  madly  after  paltry, 
fleeting  and  deceitful  goods,  unfit  to  satisfy  the 
cravings  of  their  hearts.  Whence,  O  Jesus,  ever 
comes  a  monstrosity  so  deplorable?  Why  do  those, 
who  are  so  sensitive  towards  thy  creatures,  show 
themselves  so  strangely  insensible  to  thee?  It  is 
because  they  do  not  know  thee,  O  Jesus.  If  they 
knew  thee,  if  they  understood  something  of  thy 
perfections,  of  thy  goodness,  of  thy  ineffable  char- 

(vi) 


INVOCATION. 


Vlì 


ity,  oli!  what  a  fire  of  love  would  be  enkindled  in 
their  breasts!  But  thou  art  for  them  a  good  un¬ 
known,  and  therefore  not  appreciated,  and  there¬ 
fore  not  loved. 

But  we,  O  Jesus,  we  do  not  wish  to  be  in  the 
number  of  those  most  unfortunate  blind  ones.  We 
desire  to  love  thee,  yea,  and  at  any  cost;  and  to 
love  thee,  we  wish  to  know  thee;  and  to  know 
thee,  we  wish  to  study  thee.  This  most  delightful 
and  noble  study  we  now  intend  to  undertake  at 
once,  confiding  not,  indeed,  in  our  own  poor  abili¬ 
ties,  but  in  the  assistance  which  we  confidently 
expect  from  thee,  O  Jesus,  who  art  the  uncreated 
wisdom,  and  fountain  of  all  wisdom.  And  we  ex¬ 
pect  this  aid  with  so  much  the  more  confidence,  as 
our  master  and  patron  in  this  study  will  be  thy 
most  beloved  saint,  whom  thou  wast  pleased  to 
illustrate  with  thy  divine  light  to  such  a  high 
degree,  that  he  shone  in  thy  Church  like  a  sun, 
and  even  in  this  life  knew  thee  and  loved  thee, 
not  as  a  man  of  earth,  but  as  an  angel  of  paradise. 


INDEX. 


Chapter 

4  4 
4  4 
4  ( 

4  4 

(  4 
4  4 
44 
4  < 

4  4 

4  4 

4  4 

44 

4  4 
4  4 
4  4 
4  4 
4  4 
4  4 
4  4 


Page 

I- 

— The  study  of  Christ  . 

1 

2- 

—Christ  the  Word  of  God  . 

6 

'l 

Ó 

—Christ  the  Son  of  God 

12 

4- 

—Christ  the  Image  of  God. 

23 

5~ 

—Christ  the  Wisdom,  the  Art,  the 

eternal  Tight,  the  Power  of 

God  and  Splendor  of  his  glory. 

29 

6- 

—Christ  the  Life  and  Book  of  Life. 

38 

7" 

—Christ  the  Beauty  of  God 

46 

8- 

—The  Mission  of  Christ 

52 

9- 

—The  Incarnation . 

61 

IO- 

—Fitness  of  the  Incarnation  on 

the  part  of  God . 

67 

ii- 

—Fitness  of  the  Incarnation  011 

our  part . 

7i 

12- 

—Fitness  of  the  Incarnation  as 

to  time . 

75 

IS" 

—The  quality  of  the  human  nat- 

ure  assumed  by  Christ. 

79 

14- 

—The  grace  of  union  in  Christ  . 

82 

I5- 

—Habitual  grace . 

88 

16- 

—The  virtues  in  Christ. 

97 

J7 

—The  gifts  of  the  Holy  Ghost 

100 

18- 

—The  gratuitous  graces 

107 

19- 

—Christ  the  head  of  the  Church. 

1 12 

20- 

—Christ  the  head  of  the  angels  . 

118 

(N) 

X 


INDEX. 


Page 

Chapter  21 — Christ  the  spouse  of  the  Church  124 
“  y  22 — Beatific  knowledge  of  Christ’s 

soul . 133 

“  ,  23 — Infused  knowledge  .  .  .  .139 

“  24 — Acquired  knowledge  ....  146 

u  25 — The  active  power  of  Christ’s 

soul . 153 

“  ;  26 — Human  defects  assumed  by 

Christ . 156 

“  27 — Impeccability  of  Christ  .  .  ,  159 

“  28 — The  passions  in  Christ  .  .  .161 

“  29 — Christ  was  at  the  same  time  a 

wayfarer  and  possessor  of  bliss  167 
“  30 — The  two  wills  in  Christ  .  .  .  169 

“  31 — The  operations  of  Christ.  .  *174 

“  32 — Subjection  of  Christ  to  his 

Father . 183 

“  33 — Prayer  of  Christ . 187 

‘  ‘  34 — Christ  the  Mediator  between 

God  and  men . 191 

“  35 — -Christ’s  priesthood  ....  195 

“  36 — Christ  a  most  perfect  victim.  .  202 

“  37 — Predestination  of  Christ.  .  .  205 

u  38 — Adoration  of  Christ  .  .  .  .210 

“  39 — The  sanctity  of  Mary.  .  .  .  216 

“  40 — The  virginity  of  Mary  .  .  .226 

“  41 — Mary’s  espousals  with  Joseph  .  230 

u  42 — The  announcement  of  the  angel 

to  the  virgin . 235 

“  43 — Christ’s  conception  ....  240 

u  44 — The  nativity  of  Christ  .  .  .  249 

u  45 — Mary  the  Mother  of  God.  .  .  254 


INDEX. 


1 


Chapter 

<  t 
t  ( 

i  i 

<  c 
u 
(  ( 
a 

i  i 
t  ( 

<  c 

<  c 

<  c 

(  i 
i  ( 

C  ( 

(  ( 

(  ( 

i  l 

(  ( 
l  ( 

(  ( 

<  ( 


Page 


46 —  Manifestation  of  Christ’s  na¬ 

tivity  . 

47 —  Christ’s  circumcision. 

48 —  Presentation  of  Christ  in  the 

temple . 

49 —  Baptism  of  Christ . 

50 —  Christ’s  intercourse  on  earth  . 

51 —  Christ’s  temptation  . 

52 —  Christ’s  preaching  . 

53 —  Christ’s  miracles  in  general. 

54 —  Christ’s  miracles  in  particular  . 

55 —  Christ’s  transfiguration  . 

56 —  Christ’s  passion . 

57 —  The  death  of  Christ  . 

58 —  The  effects  of  Christ’s  passion. 

59 —  Christ’s  burial . 

60 —  Christ’s  descent  into  hell 

61 —  Christ’s  resurrection  . 

62 —  The  body  of  Christ  risen. 

63 —  Manifestation  of  Christ’s  resur¬ 

rection . 

64 —  Christ’s  resurrection  the  cause 

of  our  resurrection  .... 

65 —  Christ’s  ascension  into  heaven. 

66 —  Christ  sits  at  the  right  hand  of 

the  Bather . 

67 —  Christ’s  judiciary  power. 

68 —  The  final  judgment  .... 

CONCLUSION . 


259 

263 

267 

271 

279 

285 

292 

3QI 

307 

3M 

322 

330 

337 

346 

349 

352 

356 

364 

368 

371 

375 

379 

385 

397 


Chapter  I. 


Jesus  Christ  the  Word  Incarnate. 

The  Study  of  Christ. 

Consider  that  it  is  the  property  of  wisdom  to 
contemplate  the  highest  cause,  and  to  judge  and 
arrange  every  thing  according  to  it.  The  highest 
cause,  however,  may  be  understood  in  two  ways, 
either  in  some  determinate  kind  or  absolutely. 
That  wisdom  which  contemplates  the  highest 
cause  in  some  determinate  kind  will  be  wisdom  in 
that  particular  kind,  for  example,  in  medicine, 
architecture,  or  the  like.  That  wisdom  which 
contemplates  the  highest  cause  absolutely,  will  be 
absolute  wisdom.  Now  the  absolutely  highest 
cause  is  God:  therefore  the  true  absolute  wisdom 
is  that  which  considers  God  and  divine  things. 

This  being  granted,  it  will  be  evident  that 
among  all  the  studies,  to  which  men  can  apply 
themselves,  the  study  of  wisdom  is  the  most  per¬ 
fect,  the  most  sublime,  the  most  useful,  and  the 
most  pleasing. 

It  is  the  most  perfect,  not  only  because  the  ob¬ 
ject  is  most  perfect,  but  also  because  the  more  a 
man  devotes  himself  to  the  study  of  wisdom,  the 
more  does  he  partake  even  now  of  the  perfection 
of  the  true  happiness,  which  consists  solely  in  the 
contemplation  of  God:  hence  the  Wise  Man  calls 

(O 


2  JESUS  CHRIST  THE  WORD  INCARNATE. 

him  already  blessed,  who  is  engaged  in  this  study. 
“Blessed  the  man  who  shall  abide  in  wisdom.” 
(Eccli.  XIV,  22.) 

It  is  the  most  sublime,  because  by  it  man  is 
raised  to  a  most  special  likeness  of  God,  since  this 
is  the  same  study,  so  to  say,  in  which  God  is  oc¬ 
cupied  from  all  eternity  with  infinite  delight:  and 
all  things,  which  he  does  and  ordains,  he  does  and 
ordains  according  to  wisdom:  “Thou  hast  made 
all  things  in  wisdom.”  (Ps.  CIII,  24.)  And  as 
likeness  is  a  cause  of  love,  so  the  study  of  wisdom 
helps  wonderfully  to  beget  a  mutual  friendship 
between  God  and  man;  for  this  reason  it  is  written 
of  wisdom,  that  it  is  an  infinite  treasure  for  men, 
and  that  those  who  use  it,  have  part  in  the  friend¬ 
ship  of  God:  “For  it  is  an  infinite  treasure  to  men, 
whilst  they  that  use  it,  become  the  friends  of 
God.”  (Wisd.  VII,  14.) 

It  is  the  most  useful,  because  wisdom  brings 
with  it  every  good:  “Now  all  good  things  came  to 
me  together  with  her.”  (Wisd.  VII,  11.)  And 
the  love  of  wisdom  leads  to  the  everlasting  king¬ 
dom:  “Therefore  the  desire  of  wisdom  bringeth  to 
the  everlasting  kingdom.”  (Wisd.  VI,  21.) 

It  is  the  most  pleasing,  because  conversing 
with  wisdom  has  nothing  of  bitterness,  and  to  live 
together  with  it,  causes  110  irksomeness,  but  joy 
and  gladness:  “For  her  conversation  hath  no 
bitterness,  nor  her  company  any  tediousness,  but 
joy  and  gladness.”  (Wisd.  VIII,  16.) 


JESUS  CHRIST  THE  WORD  INCARNATE.  3 

The  study  of  Christ  is  the  very  study  of  wisdom. 

Consider  that  the  study  of  Christ  is  the  very 
study  of  wisdom:  since  Jesus  Christ  is  like  a  most 
precious  living  book  and  life,  “in  whom  are  hidden 
all  the  treasures  of  wisdom  and  knowledge.” 
(Coloss.  II,  3.  )  And  therefore,  if  we  wish  to  study 
wisdom,  we  have  only  to  try  to  read  and  under¬ 
stand  according  to  our  abilities,  this  divine  book, 
which  is  Christ. 

Cet  us  see  then  how  all  the  treasures  of  wisdom 
and  knowledge  are  contained  in  Christ.  God  has 
diffused  the  riches  of  his  wisdom  over  all  his 
works:  “And  he  poured  her  out  upon  all  his 
works.”  (Eccl.  I,  10.)  But  these  riches,  thus 
spread  around,  cannot  be  called  treasures,  because 
we  do  not  give  that  name  to  riches  scattered 
around,  but  only  to  riches  collected  together. 
Therefore  the  treasures  of  the  wisdom  and  knowl¬ 
edge  of  God  are  the  riches  of  his  wisdom  and 
knowledge  collected  together  in  that  most  pure 
and  infinite  act,  by  which  God  comprehends  him¬ 
self,  and  in  himself  every  other  thing.  I11  as 
much  as  he  comprehends  himself,  the  divine  act 
unites  all  the  riches  of  wisdom,  which  is  the 
cognition  of  divine  things;  in  as  much  as  he  com¬ 
prehends  creatures,  he  unites  all  the  riches  of 
knowledge,  which  is  the  cognition  of  created 
things.  Now  the  Word  of  God  is  the  most  perfect 
image,  the  adequate  expression,  and  so  to  say,  the 
subsistent  and  consubstantial  definition  of  this 
same  act;  and  for  this  reason  also  all  the  same 
treasures  of  divine  wisdom  and  knowledge  are  con- 


4 


JESUS  CHRIST  THE  WORD  INCARNATE. 


tained  in  the  Word.  See  then  how  in  Christ  the 
Word  of  God  all  the  treasures  of  wisdom  and  of 
knowledge  are  united. 

It  is  added,  however,  that  these  treasures  are 
hidden.  But  they  are  not  in  themselves  hidden, 
nor  for  the  blessed  in  heaven,  who  contemplate 
the  Word  face  to  face;  but  they  are  hidden  for  us 
wayfarers.  The  Word  of  God  is,  as  we  have  said, 
similar  to  a  book  in  which  all  the  divine  wisdom 
is  most  clearly  described;  but  as  for  us  there  are 
two  things,  that  keep  this  book  occult  to  us,  the 
imperfection  of  our  intellect,  which  is  dimmed 
with  a  thick  mist,  and  the  veil  of  human  flesh, 
with  which  the  Word  is  invested.  Still  we  too 
with  the  divine  aid,  may  read  some  portion  of  that 
book,  provided  we  apply  ourselves  earnestly  to 
study  it.  The  darkness  with  which  our  mind  is 
naturally  obscured,  is  in  a  great  measure,  dis¬ 
sipated  by  the  light  of  faith,  which  is  just  like  a 
lamp  that  is  lit  in  the  midst  of  darkness;  and  the 
veil  of  humanity  which  covers  the  book  is  not  so 
thick  as  not  to  let  something  come  out  from  it: 
the  more  so  as  the  characters  of  this  divine  book 
send  forth  rays  of  the  most  vivid  light.  Nay  more 
whilst  that  veil  on  the  one  hand  is  an  impediment 
to  us,  on  the  other  it  is  of  assistance  to  us  in  the 
study  of  this  book;  because  we  would  not  be  able 
to  bear  the  splendors  of  the  rays  of  the  divinity, 
if  they  were  not  tempered  and  accommodated  to 
the  weakness  of  our  vision  by  the  veil  of  the 
humanity. 


5 


JESUS  CHRIST  THE  WORD  INCARNATE. 

The  study  of  Christ  the  best  of  all  studies. 

After  what  has  been  said  in  the  two  preceding 
points,  there  can  be  no  doubt,  that  the  study  of 
Jesus  Christ  is  the  most  perfect,  the  most  sublime, 
the  most  useful,  and  the  most  pleasing  of  all 
studies.  It  is  not  wonderful  then,  if  the  great' 
Apostle  St.  Paul  loudly  protests,  that  he  was  satis¬ 
fied  with  the  knowledge  of  Christ,  and  of  Christ 
crucified:  “For  I  judged  not  myself  to  know 
anything  among  you,  but  Jesus  Christ,  and  him 
crucified.”  (i.  Cor.  II,  2.)  And  again  referring 
to  the  most  noble  knowledge  of  Jesus  Christ,  he 
says,  that  it  is  among  all  things  the  most  eminent, 
and  that  he  holds  every  other  thing  not  only  of  no 
account,  but  even  considers  it  a  detriment:  “But 
indeed  I  esteem  all  things  to  be  but  loss  for  the 
excellent  knowledge  of  Jesus  Christ,  my  Ford.” 
(Philip.  Ill,  8.) 

Should  we  not  then  apply  ourselves  with  great 
courage  and  ardor  to  the  delightful  study  of  this 
science?  And  the  fruit  of  our  study  should  be, 
not  only  to  enlighten  the  understanding,  but  also 
to  inflame  our  will,  so  that  our  knowledge  may 
become  the  principle  of  charity.  Then  indeed 
will  our  knowledge  be  true  wisdom,  and  like  to 
Christ  the  uncreated  Wisdom,  who  is  not  Wisdom 
only,  but  Wisdom  whence  eternally  proceeds  un¬ 
created  Fove. 


Chapter  II. 


Christ  the  Word  of  God. 

Consider  first  what  is  understood  by  a  word. 
A  word  is  that  wbicli  is  uttered  to  signify  some¬ 
thing  by  him  that  speaks.  We  distinguish  a 
threefold  manner  of  a  word,  according  to  the  three 
manners  of  speech:  the  oral,  the  written,  and  the 
mental  word.  The  oral  word  is  that  by  which  a 
man  speaks  to  others  present;  the  written  word  is 
that  by  which  a  man  speaks  to  others  distant 
either  in  place  or  time;  the  mental  word  is  that  by 
which  a  man,  or  rather  his  intellect  speaks  to  him¬ 
self.  The  oral  and  the  written  word  are  called 
external  words;  the  mental  word  is  called  internal. 
Of  these  two,  it  is  clear,  that  the  external  word  is 
naturally  posterior  to  the  internal  one,  because  it 
is  the  sign  and  effect  of  the  latter.  Yet  the  name 
of  word  was  first  applied  to  the  external,  and 
thence  transferred  to  the  internal,  because  the  ex¬ 
ternal  word  being  more  sensible,  is  better  known 
to  us  than  the  internal  one. 

But  what  is  this  internal  word  properly?  It  is 
not  the  intellective  power,  for  this  is  the  cause 
which  produces  it.  Nor  is  it  that  virtual  likeness 
of  the  object,  which  is  called  the  species  im¬ 
pressed,  for  this  is,  as  it  were,  a  seed  which 
fecundates  the  intellect  and  determines  it  to 

(6) 


CHRIST  THE  WORD  OE  GOD. 


7 


generate  the  intellective  act;  and  thus  is  presup¬ 
posed  by  the  act,  as  the  seed  is  by  the  plant, 
whereas  the  word  is  the  term  produced  by  the  in¬ 
telligent  act.  Neither  is  it  the  action  itself  of 
understanding,  for  the  word  is  not  the  action  of 
understanding,  but  that  which  the  mind  forms  by 
understanding,  just  as  the  statue  is  not  the  action 
itself  of  the  sculpturing,  but  that  what  the  sculptor 
forms  by  his  action. 

The  word  is  therefore  the  ideal  expression  of 
the  object,  which  the  mind  produces  in  itself  by 
understanding.  Imagine  that  there  were  a  canvas 
which  of  itself  would  have  the  virtue  to  paint  it¬ 
self,  and  thus  of  representing  of  itself,  in  itself 
and  to  itself  its  original;  this  representation  would 
be  its  word,  by  which  it  would  express  to  itself 
the  same  object  represented.  Now  that  which  no 
canvas  can  do,  the  mind  does  by  understanding. 
It  paints  of  itself,  in  itself  and  to  itself,  an  image 
of  the  object,  which  it  understands;  and  this  image 
thus  painted  by  the  mind  is  what  is  called  its 
word.  Wherefore  the  mental  word  has  a  twofold 
relation:  one  to  the  mind  as  the  principle  from 
which  it  proceeds,  the  other  to  the  object,  as  the 
intellectual  image  of  it. 

Observe  finally  that  the  object  understood  by 
the  intellect  may  be  either  the  intellect  itself,  or 
some  other  thing,  as  for  instance,  the  sun,  a  plant 
or  some  thing  else.  When  the  object  is  some  other 
thing,  the  word  will  be  only  an  ideal  image  of 
that  thing,  say  for  example,  that  of  the  sun.  But 
when  the  intellect  understands  itself,  then  the 


8  JESUS  CHRIST  THE  WORD  INCARNATE. 

word  will  be  the  ideal  image  of  the  intellect  itself, 
from  which  it  proceeds. 

The  mental  word  is  in  every  intellective  nature. 

Consider  that  the  mental  word  is  found  not 
only  in  man,  but  also  in  every  intellective  nature; 
because  it  is  necessary  that  every  intellect  while 
understanding,  should  express  the  object  which  it 
understands,  and  this  expression  is  the  word. 
Now  the  intellective  nature  may  be  human, 
angelic  or  divine.  Correspondingly  there  will  be 
the  human  word,  the  angelic  word  and  the  divine 
word.  And  the  divine  word  is  that  of  which  it  is 
written  that  it  was  from  the  beginning:  “In  the 
beginning  was  the  Word.”  (John  I,  i.)  For  the 
reason  that  the  human  and  the  angelic  word  have 
been  made,  whilst  the  divine  word  was  not  made, 
but  all  things  were  made  by  it.  This  can  be  said 
of  the  divine  Word  alone. 

The  better  however  to  understand  properly 
what  the  Divine  Word  is,  let  us  examine  in  what 
it  agrees  with,  and  in  what  it  differs  from  our 
word.  It  agrees  with  our  word  in  three  things. 
First,  our  word  is  in  the  subject  itself,  which 
understands  the  thing  of  which  the  word  is  the 
ideal  expression;  in  like  manner  the  word  of  God 
is  in  God  himself,  who  understands  himself,  and 
in  himself  all  things:  and  therefore  it  is  said, 
“The  Word  was  with  God.”  (John  I,  i.) 

Secondly,  our  word  proceeds  really  from  the 
one  that  understands,  as  from  its  principle;  and  in 
like  manner  the  word  of  God  proceeds  really  from 


CHRIST  THE  WORD  OF  GOD. 


9 


God  understanding,  as  from  its  principle,  and 
consequently  it  refers  really  to  the  principle,  from 
which  it  proceeds,  and  is  really  distinct  from  it; 
and  for  this  reason  also  it  is  said,  that  the  ‘Word 
was  with  God,’  thus  denoting  a  like  distinction 
between  the  word  of  God  and  God  who  speaks  it. 

Thirdly,  our  word  is  a  likeness  of  the  object 
understood  by  us;  and  in  a  similar  way,  the  word 
of  God  is  a  likeness  of  the  object  understood  by 
God.  These  three  things  belong  to  the  essence  of 
the  mental  word,  and  consequently  take  place  not 
only  in  the  human  word,  but  likewise  in  the 
divine  word.  However,  the  divine  word  differs 
from  ours  in  three  other  respects.  The  first 
difference  is,  that  our  word  is  first  in  potency,  and 
afterwards  in  act,  whilst  the  divine  word  is  always 
in  act,  and  is  therefore  co-eternal  with  God.  And 
therefore  it  is  said:  “In  the  beginning  was  the 
Word.”  The  second  difference  is  that  our  word  is 
imperfect,  and  does  not  express  all  the  objects  to 
which  the  intellective  force  of  our  mind  extends, 
but  only  some  of  them,  and  therefore  we  have  need 
of  many  words.  But  the  divine  word  is  infinitely 
perfect,  and  expresses  all  that  is  contained  in  the 
knowledge  of  God,  who  says  it;  consequently  it  is 
not  multiple,  but  single.  The  third  difference  is, 
that  our  word  is  not  the  essence  itself  of  the  soul, 
but  is  an  accident  superadded  to  it,  whereas  the 
divine  word  is  not  an  accident  but  God  himself  : 
“And  the  Word  was  God.”  (John,  I,  i.)  Because 
in  God,  the  intellect,  the  intellective  act,  the  prin¬ 
ciple  from  which  the  word  flows,  and  the  word  are 


IO  JESUS  CHRIST  THE  WORD  INCARNATE. 


not  distinct  from  the  essence,  but  are  the  one  sole 
and  same  divine  essence. 

Yet  the  word  is  distinct  from  its  principle,  in 
as  much  as  it  proceeds  from  it.  Hence  the  word 
is  a  divine  person;  because  it  subsists  in  the  divine 
nature,  distinct  on  account  of  the  relation  of  origin 
from  the  principle  that  begets  it,  which  also  sub¬ 
sists  in  the  same  divine  nature.  Now  he  is  called 
a  person  in  regard  to  any  intellective  nature,  who 
subsists  in  that  nature,  distinct  from  all  the  others, 
who  subsist  in  that  same  nature,  both  when  the 
nature  is  the  one  selfsame  in  all  merely  according 
to  species,  as  is  the  case  in  creatures,  and  also 
when  it  is  one  and  the  same  as  to  number,  as  is 
verified  in  God. 

What  it  means  to  say  that  Christ  is  the  Word  of  God. 

Let  us  consider  the  meaning  of  the  expression 
Christ  is  the  Word  of  God.  It  means  that  Christ 
is  not  an  other  person  from  the  Word  of  God,  but 
the  same  person  of  the  Word,  in  as  much  as  He 
subsists  not  only  in  the  divine  nature,  but  also  in 
the  human  nature  assumed  by  him.  Therefore 
between  Christ  and  the  Word  there  is  no  difference 
in  the  person,  but  there  is  an  inadequate  difference 
in  the  natures,  because  the  word  implies  simply 
the  divine  nature;  and  Christ,  besides  the  divine 
nature,  implies  also  the  human  nature,  and  thus 
Christ  means  the  word  of  God  incarnate.  From 
this  it  follows  that  Christ  can  be  called  the  Word 
of  God  also  in  an  other  sense,  namely,  by  analogy 
to  our  oral  word.  We  employ  the  oral  word  to 


CHRIST  THE  WORD  OE  GOD. 


II 


make  our  mental  word  perceptible  and  manifest  to 
others;  and  in  a  similar  way  the  divine  Father 
made  in  Christ  his  invisible  Word  perceptible  and 
manifest  to  us.  This  is  the  reason  why  God  after 
having  spoken  to  men  in  different  ways  by  the 
mouth  of  his  prophets,  spoke  at  last  to  us  by  the 
incarnation  of  his  Word,  that  same  only  and 
divine  Word,  which  he  speaks  to  himself  from  all 
eternity:  “God  having  spoken  on  divers  occa¬ 
sions,  and  many  ways,  in  time  past,  to  the  fathers 
by  the  prophets,  last  of  all  in  these  days  hath 
spoken  to  us  by  his  Son.”  (Heb.  I,  i.  2.)  And 
again:  “The  only  begotten  Son,  who  is  in  the 
bosom  of  the  Father,  he  hath  declared  him.” 
(John,  I,  18.) 


Chapter  III. 


Christ  the  Son  of  God. 

Consider  that  the  Word  proceeds  from  its  prin¬ 
ciple  by  true  generation,  and  therefore  proceeds  as 
Son.  Now  what  is  understood  by  generation?  It 
means  the  production  of  a  living  being  from  a 
living  being;  for  only  in  living  beings  can  genera¬ 
tion  properly  take  place.  It  is  not  sufficient,  how¬ 
ever,  that  a  living  being  derive  its  origin  in  what¬ 
soever  manner  from  an  other  living  being,  to  be 
said  to  be  generated.  In  addition  it  is  required, 
that  the  generator  produce  the  originated  from  his 
own  substance,  and  communicate  to  it  his  own 
very  nature;  for  example,  if  the  generator  is  a 
man,  he  must  communicate  the  human  nature  to 
the  originated.  Besides  this,  it  is  required  that  he 
communicate  it  in  virtue  of  his  intrinsic  activity: 
and  so  Eve  cannot  be  said  truly  to  have  been 
generated  by  Adam,  even  though  she  proceeded 
from  his  substance  and  partook  of  his  very  nature, 
for  the  reason  that  she  did  not  proceed  through 
the  intrinsic  activity  and  fecundity  of  Adam,  but 
through  the  extrinsic  operation  of  God. 

Finally,  for  generation  it  is  necessary  that  the 
generated  proceed  from  the  generator  in  such  a 
manner,  that  in  consequence  of  the  mode  itself  of 
its  procession,  it  be  an  image  of  the  generator. 

(12) 


CHRIST  THE  SON  OF  GOD. 


13 


Now  all  this  is  realized  most  perfectly  in  the  pro¬ 
duction  of  the  divine  Word.  The  Word  proceeds 
from  its  principle,  as  God  living  from  God  living, 
and  has  received  from  it  not  a  nature  of  the  same 
kind,  but  its  identical  divine  nature;  and  therefore 
it  proceeds  not  only  from  the  substance,  but  ac¬ 
cording  to  the  whole  substance  of  the  producer. 
It  proceeds  in  virtue  of  the  intrinsic  activity  and 
fecundity  of  its  principle,  because  the  divine  in¬ 
tellect  has  in  itself,  and  of  itself  most  fully  and 
always  in  act,  the  productive  virtue  of  its  Word. 
It  proceeds  as  the  image  of  the  principle  from 
which  it  derives,  precisely  because  it  proceeds  as 
the  Word;  for  the  word  is  essentially  the  image  of 
the  object  understood  by  the  intellect,  and  is  there¬ 
fore  the  image  of  the  intellect  itself  whenever  the 
intellect  understands  itself.  Now  the  divine  in¬ 
tellect  produces  its  own  Word  by  understanding 
and  comprehending  itself  adequately.  Hence  the 
Word  of  God  is  essentially  the  image  of  the  same 
divine  intellect  from  which  it  derives.  It  cannot 
then  be  denied,  that  the  Word  of  God  proceeds  by 
true  generation,  not  otherwise  than  does  every 
child  proceed  from  its  parents,  by  true  generation. 
Nay,  tlie  generation  of  the  divine  Word  is  so  much 
the  more  true  and  more  perfect  than  that  which 
may  be  found  in  creatures  by  how  much  the  life  of 
the  generator  and  of  the  generated  is  more  perfect 
in  God;  by  how  much  the  production  from  the 
substance  of  the  producer  is  more  perfect;  by  how 
much  the  communication  and  the  unity  of  the 
nature  in  both,  is  more  perfect  and  more  intimate; 


14  JESUS  CHRIST  THE  WORD  INCARNATE. 

by  how  much  the  intrinsic  principle  of  fecundity 
is  more  essential,  and  more  completely  in  act;  and 
by  how  much  the  Word  generated  is  the  more 
conformable  and  the  more  adequate  expression  of 
the  generator. 

Consider  particularly  a  twofold  difference  that 
there  is  between  the  most  perfect  generation  of  the 
Word,  and  the  true,  but  imperfect  generation  that 
is  proper  to  beings  having  living  bodies,  and 
especially  to  animals.  In  this  the  conception  of 
the  offspring  is  different  from  its  birth.  By  con¬ 
ception  the  offspring  begins  to  exist  in  the  parent, 
as  a  fruit  which  still  adheres  to  its  tree;  by  birth 
it  becomes  detached  and  separated  from  the  parent: 
and  the  reason  of  this  is,  because  by  mere  conception 
the  offspring  has  not  yet  attained  its  ultimate  per¬ 
fection,  so  as  to  be  self-supporting  and  live  of 
itself.  It  is  needful  therefore  that  it  be  carried 
and  supported  for  some  time  by  the  parent.  But 
in  the  generation  of  the  Word  there  is  no  difference 
between  the  conception  and  the  birth,  because  the 
Word  is  generated  from  eternity  in  all  the  pleni¬ 
tude  of  its  infinite  perfection.  Hence  of  the  divine 
wisdom,  which  is  the  Word,  it  is  sometimes  said 
that  it  was  conceived:  “The  depths  were  not  as 
yet,  and  I  was  already  conceived.”  Prov.  VIII,  24; 
sometimes  it  is  said  to  have  been  brought  forth: 
“Before  the  hills  I  was  brought  forth”;  to  denote 
always  its  perfect  and  eternal  generation.  It  is 
said,  however,  to  be  conceived,  to  show  especially 
its  permanence  in  the  generator;  it  is  said  to  be 
brought  forth,  to  indicate  especially  its  distinction 
from  the  generator. 


CHRIST  THE  SON  OE  GOD. 


15 


And  this  is  the  first  difference  between  the 
generation  of  the  Word  and  the  carnal  generation 
of  animals.  The  other  difference  is,  that  in  the 
generation  of  animals  a  twofold  generative  prin¬ 
ciple  concurs;  one  as  the  active  principle  which  is 
called  the  father;  the  other  as  the  passive  prin¬ 
ciple,  which  is  called  the  mother.  Hence  of  the 
things  that  appertain  to  the  generation  of  the  off¬ 
spring,  some  regard  the  father,  others  the  mother. 
But  in  the  generation  of  the  Word  of  God,  there  is 
but  one  sole  generative  principle,  and  that  is  the 
divine  Father,  to  whom  on  that  account,  is  attrib¬ 
uted  all  that  regards  the  generation  of  the  Word. 
To  understand  how  this  can  be,  consider  what 
takes  place,  even  in  our  mind.  When  our  mind 
thinks  on  an  object,  it  conceives  also  its  word, 
which  is  an  ideal  image  of  the  object  thought  on. 
Now  such  a  word  is  as  an  offspring  both  of  the 
mind  and  of  the  object  thought  on.  Of  the  mind, 
because  it  conceives  it;  of  the  object  thought  011, 
because  that  fecundates  and  determines  the  mind 
to  produce  a  word  like  itself.  Whenever  there¬ 
fore  the  mind  thinks  on  an  object  different  from 
itself,  the  object  thought  on,  is,  as  it  were,  the 
father  of  the  word  conceived  by  the  mind,  since  it 
performs  the  part  of  the  active  and  fecundating 
principle;  and  the  mind  is,  as  it  were,  the  mother 
of  the  word,  because  it  acts  the  part  of  the  passive 
principle,  by  conceiving  and  carrying  in  itself  the 
word.  But  when  the  mind  thinks  on  itself,  then 
it  acts  at  the  same  time  as  father  and  mother  of 
the  word,  and  therefore  every  thing  that  regards 


1 6  JESUS  CHRIST  THE  WORD  INCARNATE. 


the  generation  of  the  same  is  to  be  attributed  to  it. 
A  similar  reasoning  applies  to  onr  case.  The 
divine  mind  produces  its  Word  by  comprehending 
itself,  and  hence  it  is  the  sole  generative  principle 
of  the  Word. 

Christ  the  only-begotten  and  first-born  Son  of  God. 

Consider  that  Christ  is  the  only-begotten  and 
first-born  Son  of  God.  He  is  the  only-begotten 
Son:  “And  we  saw  his  glory,  the  glory  as  of  the 
only-begotten  of  the  Father,  full  of  grace  and 
truth.”  (John  i,  14.)  “The  only-begotten  Son, 
who  is  in  the  bosom  of  the  Father,  he  hath  declared 
him.”  (John  1,  18.)  And  indeed  the  Word  of 
God  can  be  only  one,  whether  on  the  part  of  the 
act  which  generates  it,  or  on  the  part  of  the  Word 
itself.  O11  the  part  of  the  act  which  generates  it, 
for  the  reason  that  it  is  a  sole  act,  most  simple, 
most  pure,  and  infinitely  intelligent,  and  moreover 
necessarily  expresses  by  its  Word  all  that  it  com¬ 
prehends.  O11  the  part  of  the  Word  itself,  because 
it  is  a  perfect  Word,  and  thus  is  an  adequate  ex¬ 
pression,  and  therefore  an  infinite  expression  of  the 
divine  intellect  whence  it  proceeds.  But  if  in  God 
the  expressive  act  is  one  only,  and  expresses  all 
with  one  word,  it  is  clear  that  in  God  there  can  be 
but  one  word.  This  however  does  not  prevent, 
but  rather  it  follows  from  this,  that  outside  of  God 
there  may  be  countless  expressions  more  or  less 
inadequate  of  this  his  infinite  Word,  which  how¬ 
ever  multiplied  they  may  be,  yet  will  never  be  able 
to  express  what  the  sole  Word  of  God  expresses. 


CHRIST  THE  SON  OF  GOD. 


*7 


But  Christ  is  called  not  only  the  only-begotten, 
but  he  is  called  likewise  the  first-begotten.  He  is 
called  thus  first  of  all  in  relation  to  all  creatures: 
“Who  is  the  image  of  the  invisible  God,  the  first¬ 
born  of  every  creature.  ”  (Colos.  i,  15.) 

And  for  what  reason?  Not  only  because  he 
was  begotten  before  all  creatures,  but  also  because 
he  is  the  principle  of  every  creature:  “For  in  him 
were  all  things  created.”  (Colos.  1,  ió.)  He  is 
the  principle  for  three  reasons;  by  the  creation  of 
all  things:  “By  him  and  in  him  were  all  things 
created”;  (Colos.  1,  15.)  by  the  distinction  and 
order  established  among  them:  “For  in  him  were 
all  things  created  in  heaven  and  on  earth,  whether 
visible  and  invisible,  whether  thrones  or  domina¬ 
tions  or  principalities  or  powers”;  (Colos.  1,  16.) 
and  by  their  preservation  in  being:  “And  by  him 
all  things  consist.”  (Colos.  1,  17.) 

I11  the  second  place  however  and  chiefly,  Christ 
is  called  the  first-born  in  regard  to  those  creatures 
to  which  he  wished  to  communicate  a  likeness  and 
participation  of  his  divine  filiation,  by  raising  them 
to  the  adoptive  filiation  of  God:  “For  whom  he 
foreknew  he  also  predestinated  to  be  made  con¬ 
formable  to  the  image  of  his  Son,  that  he  might 
be  the  first-born  amongst  many  brethren.”  (Rom. 
VIII,  29.)  Of  such  likeness  and  participation  of 
the  divine  filiation  of  Christ,  one  is  proper  of  men 
on  earth,  and  is  imperfect;  the  other  is  proper  of 
the  blessed  in  heaven,  and  is  perfect.  The  imper¬ 
fect  is  that  which  is  had  through  grace,  and  is 
called  imperfect,  because  it  imports  only  a  renova- 
2 


l8  JESUS  CHRIST  THE  WORD  INCARNATE. 

tion  of  spirit:  “Be  ye  renewed  in  the  spirit  of  your 
mind.”  (Eph.  IV,  23.)  And  moreover  in  the 
spirit  itself  it  is  partly  deficient:  “For  we  know  in 
part,  and  prophecy  in  part.”  (1.  Cor.  XIII,  9.) 
The  perfect  is  that  which  shall  be  had  by  glory, 
which  shall  extend  also  to  the  body:  “Who  will 
reform  the  body  of  our  lowliness  made  like  to  the 
body  of  his  glory.”  ( Philip.  Ill,  21.)  And  in  the 
soul  it  shall  be  without  defect.  And  this  is  that 
perfect  adoption  which  we  are  yet  expecting,  and 
for  which  we  sigh  and  groan  in  the  depths  of  our 
hearts:  “Even  we  ourselves  groan  within  our¬ 
selves,  waiting  for  the  adoption  of  the  sons  of  God, 
the  redemption  of  our  body.”  (Rom.  VIII,  23.) 

The  adoptive  filiation  of  God. 

Let  us  consider  a  little  more  minutely  what  con¬ 
cerns  this  adoptive  filiation  of  God,  and  the  quality 
both  of  the  adopter  and  of  the  adopted.  A  man  is 
said  to  adopt  another  as  sou,  when  he  admits  him  to 
the  participation  of  his  inheritance,  to  which  nat¬ 
urally  he  would  have  no  right.  And  in  like  man¬ 
ner  it  is  said,  that  God  adopts  men  as  children,  in 
as  much  as  through  his  infinite  bounty,  he  admits 
them  to  the  participation  of  his  inheritance,  to 
which  naturally  they  would  have  no  right.  But 
in  what  does  the  inheritance  of  God  consist?  By 
an  inheritance  of  some  one  is  meant  those  goods 
which  form  his  riches.  Now  that  which  forms  the 
riches  of  God,  is  the  fruition  of  God  himself  ;  for 
God  needs  not  other  goods  outside  of  himself,  but 
is  rich  in  himself  and  of  himself,  and  is  completely 


CHRIST  THE  SON  OF  GOD. 


19 


happy  by  the  enjoyment  of  himself.  Therefore 
the  inheritance  of  God  is  the  fruition  of  God,  that 
is  to  say,  the  happiness  proper  of  God.  And  when 
he  adopts  men  as  children,  he  admits  them  to  share 
in  this  happiness,  which  is  natural  to  himself,  but 
supernatural  to  them.  And  since  man  of  himself 
is  unable  to  attain  such  beatitude  which  transcends 
the  power  of  his  nature,  God  himself  renders  him 
capable  through  the  gift  of  grace.  Hence  we  see 
how  much  superior  the  divine  adoption  is  to  the 
human  one.  Man  does  not  make  the  adopted  fit 
but  supposes  him  such,  and  therefore  adopts  him; 
whilst  God,  011  the  contrary,  supposes  man  to  be 
not  fit,  and,  by  adopting  him,  renders  him  fit  for 
the  attainment  of  the  heavenly  inheritance. 

As  to  what  regards  the  adopter,  it  might  be 
asked  whether  the  adoption  is  proper  of  the  Father 
only,  or  is  common  to  all  the  three  divine  persons. 
I  answer  that  it  is  common  to  all  the  three  divine 
persons.  Notice  in  fact  the  difference  there  is 
between  the  natural  Son  of  God  and  the  adopted 
sons  of  God.  The  natural  Son  of  God  is  begotten, 
not  made;  but  the  adopted  sons  of  God  are  made: 
“To  them  he  gave  power  to  be  made  the  sons  of 
God.”  (John  1,  12.)  Now  to  generate  in  God  is 
proper  solely  of  the  first  person;  and  therefore  to 
the  first  person  only  it  appertains  to  be  the  Father 
of  Christ.  But  to  produce  any  effect  whatever  in 
creatures,  is  common  to  the  whole  Trinity,  by  the 
oneness  of  the  nature;  for  where  the  nature  is  one, 
the  operative  virtue  and  the  operation  must  also 
be  one;  and,  consequently,  to  be  our  Father  belongs 


20  JESUS  CHRIST  THE  WORD  INCARNATE. 


not  only  to  the  first  person,  but  to  the  whole  Trin¬ 
ity.  It  is  true  that,  although  our  adoption  belongs 
in  reality  to  all  three  of  the  divine  persons,  yet 
sometimes  by  appropriation  it  is  ascribed  singularly 
to  one  or  the  other  under  different  respects.  It  is 
ascribed  to  the  Father,  as  to  the  first  author  of  it; 
it  is  ascribed  to  the  Son,  as  to  the  exemplar;  it  is 
ascribed  to  the  Holy  Ghost,  as  to  him  who  im¬ 
prints  in  us  the  likeness  of  that  exemplar,  viz., 
the  brightness  of  that  grace  which  makes  us  con¬ 
formable  to  the  divine  splendor  of  the  Son. 

Next  we  shall  consider  what  creatures  are  cap¬ 
able  of  being  adopted  in  this  manner  by  God. 
Evidently  those  only  that  are  rational.  Adoptive 
filiation  is  a  likeness  of  natural  filiation.  Now 
this  likeness  of  the  natural  filiation  of  God  can  be 
found  only  in  rational  creatures.  And  in  truth, 
the  Son  of  God  proceeds  naturally  from  the  Father, 
as  the  mental  word,  and  is  one  sole  thing  with  the 
Father.  Now  creatures  can  be  like  to  such  word 
in  three  ways.  In  the  first  place,  only  as  to  the 
exemplary  cause,  in  such  a  manner  as  the  material 
edifice  is  like  to  the  idea  which  is  in  the  mind  of 
the  architect  :  and  in  this  way  all  creatures  are 
similar  to  the  eternal  Word,  for  the  reason  that 
they  have  all  been  made  through  the  Word. 
Secondly,  the  creature  is  similar  to  the  Word,  not 
only  in  kind  as  to  the  exemplary  cause,  but  also 
by  being  conformed  to  it  also  in  its  intellectual 
being,  just  as  the  knowledge  which  is  generated 
in  the  mind  of  the  scholar,  is  conformed  to  the 
word  which  is  in  the  mind  of  the  teacher:  and  in 


CHRIST  THE  SON  OF  GOD. 


21 


this  manner,  only  the  rational  creature  resembles 
the  Word.  Thirdly  the  creature  is  like  to  the 
Word  of  God,  even  according  to  the  unity  which 
it  has  with  the  Father  in  nature:  and  this  similar¬ 
ity  is  effected  through  the  grace  and  charity,  by 
which  creatures  are  made  partakers  of  the  same 
divine  nature,  and  united  with  God  and  with  one 
another  by  the  closest  and  most  intimate  bond. 
This  was  the  likeness  which  Christ  besought  of  his 
divine  Father  for  the  faithful:  “That  they  all  may 
be  one,  as  thou  Father  in  me,  and  I  in  thee,  that 
they  also  may  be  one  in  us  ...  .  that  they  may  be 
one,  as  we  also  are  one.”  (John  XVII,  21.  22.) 
And  this  likeness  supposes  the  others,  and  is  prop¬ 
erly  that  which  constitutes  the  adoptive  filiation 
of  God:  because  to  those  who  are  in  this  manner 
made  like  to  the  Son  of  God,  is  due  the  eternal 
inheritance.  It  is  plain,  then,  that  the  divine 
adoption  belongs  only  to  rational  creatures;  not 
however  to  all,  but  merely  to  those  who  have 
supernatural  charity,  which  is  poured  out  into  our 
hearts  by  means  of  the  Holy  Ghost:  “The  charity 
of  God  is  poured  out  into  our  hearts  by  the  Holy 
Ghost  who  is  given  to  us.”  (Rom.  V,  5.)  Hence 
it  is,  that  the  Holy  Ghost  is  called  the  Spirit  of 
adoption  of  sons:  “But  you  have  received  the 
Spirit  of  adoption  of  sons.”  (Rom.  VIII,  15.) 

Christ  the  natural  and  not  adopted  Son  of  God. 

Consider  that  Christ,  even  as  man,  is  the  nat¬ 
ural,  and  not  the  adopted  Son  of  God.  The  reason 
is,  because  filiation  properly  appertains  to  the  per- 


22  JESUS  CHRIST  THE  WORD  INCARNATE. 

son,  not  to  the  nature.  Now  Christ,  even  as  man, 
is  not  a  different  person  from  the  divine  person, 
but  is  always  the  same  person  of  the  Word,  begot¬ 
ten  from  eternity  by  the  Father,  and  therefore  the 
natural  Son  of  God,  and  in  no  wise  adopted.  Nor 
can  it  be  said  that  at  least  the  human  nature  of 
Christ,  if  regarded  by  itself,  may  be  called  the 
adoptive  Son  of  God.  It  cannot,  for  the  reason 
already  advanced.  Because  the  human  nature  of 
Christ  does  not  subsist  in  itself,  but  in  the  Word: 
and  hence  it  cannot  be  affirmed  of  it,  that  it  is 
either  the  adopted  or  the  natural  Son,  but  it  must 
be  said,  that  it  belongs  to  that  person  who  is  the 
natural  Son  of  God;  just  as  the  hand  of  John  can¬ 
not  be  said  to  be  the  natural  son  of  Zebedee,  nor 
the  hand  of  Esther  the  adoptive  daughter  of  Mar- 
docheus:  but  of  both  it  is  necessary  to  say  that 
these  are  part  of  that  person,  to  which  the  natural 
or  adoptive  affiliation  belongs. 


Chapter  IV. 


Christ  the  Image  of  God. 

Consider  that  in  every  image  two  properties  are 
necessary:  likeness  and  derivation  from  its  exem¬ 
plar.  First  of  all,  likeness  is  necessary.  Not 
however  any  kind  of  likeness,  for  example  not  one 
according  to  the  generic  nature,  nor  one  according 
to  an  accidental  quality  which  may  be  common  to 
several  different  species.  Thus  it  cannot  be  said, 
that  a  plant  is  the  image  of  the  soil  from  which  it 
springs;  or  that  the  nest  is  the  image  of  the  bird 
that  builds  it,  although  they  agree  in  the  generic 
nature  of  corporal  substance.  In  like  manner  it 
cannot  be  said,  that  the  lily  is  the  image  of  snow, 
although  it  resembles  it  in  whiteness.  It  is  neces¬ 
sary,  moreover,  that  this  likeness  be  either  in  the 
specific  nature,  as  it  is  between  father  and  son,  or 
at  least  in  some  accidental  quality,  which  would 
be,  as  it  were,  a  sign  proper  of  the  species,  as  is 
particularly  the  figure:  as  is,  for  example,  between 
the  king  and  his  image  stamped  on  the  coin.  The 
other  property  required  in  an  image  is,  that  it  be 
derived  from  its  prototype  according  to  the  likeness 
of  it.  Hence  one  egg  is  not  an  image  of  another, 
however  very  similar  they  may  be  to  each  other, 
both  in  the  specific  nature  and  the  figure,  because 
the  one  has  not  its  origin  from  the  other.  These 

(23) 


24  JESUS  CHRIST  THE  WORD  INCARNATE. 


two  properties,  then,  are  sufficient  of  themselves 
for  what  is  essential  in  an  image.  The  image, 
however,  will  be  the  more  perfect,  the  nearer  it 
approaches  equality  with  its  prototype:  and  it  will 
be  totally  perfect  when  it  is  entirely  equal  to  it, 
in  such  a  way  that  there  be  nothing  in  the  proto¬ 
type,  which  is  not  expressed  in  the  image. 

Christ  the  most  perfect  Image  of  God. 

Consider  that  Christ,  being  the  Word  and 
natural  Son  of  God,  is  on  this  very  account  the 
most  perfect  image  of  God:  “Who  is  the  image  of 
the  invisible  God.”  (Colos.  i,  15.)  Because  for 
this  reason  he  has  likeness  to  the  Father,  has 
origin  from  the  Father,  has  entire  equality  with 
the  Father,  nay,  the  same  nature  of  the  Father; 
for  there  cannot  be  total  equality  with  God,  except 
in  the  identity  of  nature  ;  and  hence  he  is  also 
called  the  ‘figure  of  his  substance’  (Heb.  1,  3), 
the  figure  of  the  substance  or  of  the  essence  of  God, 
since  he  represents  the  very  essence  of  God,  and 
represents  it  as  the  adequate  and  subsisteut  image 
in  that  same  essence.  From  this  we  see  how  dif¬ 
ferent  is  the  mode  in  which  the  Son  of  God  is  the 
image  of  the  Father,  and  that  by  which  man  is  the 
image  of  God.  The  Son  of  God  is  the  image  of 
the  Father  as  a  son  is  the  image  of  the  king  his 
father,  and  even  much  more  so,  for  the  king  and 
the  king’s  son,  though  they  have  the  nature  of  the 
same  species,  yet  it  is  distinct,  whereas  the  Son  of 
God  and  the  Father  have  one  and  the  very  same 
nature.  Man  is  the  image  of  God,  as  the  effigy  of 


CHRIST  THE  IMAGE  OE  GOD. 


25 


tlie  king,  impressed  011  the  coin,  is  the  image  of 
„  the  king  which  represents  the  king  in  some  mode, 
but  subsists  in  a  nature  of  another  species.  There¬ 
fore  man  is  not  the  perfect,  but  the  imperfect  image 
of  God,  and  is  by  so  much  the  more  inferior  to  his 
exemplar  by  how  much  the  nature  of  man  is  dis¬ 
tant  from  that  of  God,  that  is  to  say,  infinitely. 
And  as  an  indication  of  such  imperfection,  man  is 
not  said  solely  to  be  made  the  image,  but  to  the 
image  of  God:  “And  God  created  man  to  his  own 
image”  (Gen.  1,  27),  since  the  particle  ‘to’  ex¬ 
presses  a  movement  of  that  which  tends  to  a  dis¬ 
tant  term.  But  the  Son  of  God  is  called  simply 
the  image  of  God,  and  not  to  the  image  of  God. 

The  manner  in  which  Man  may  be  the  Image 

of  God. 

Consider  again  more  particularly  in  what  man¬ 
ner  man  may  be  the  image  of  God.  He  is  the 
image  of  God  both  as  regards  the  divine  nature, 
and  as  regards  the  Trinity  of  the  persons.  First, 
as  regards  the  nature.  The  image,  as  we  have 
seen,  should  represent  its  exemplar  in  some  way, 
according  to  its  specific  nature,  and,  consequently, 
according  to  the  ultimate  difference  which  is  con¬ 
stitutive  of  the  specific  nature.  Now  man,  like 
every  other  creature  endowed  with  intelligence, 
represents  God,  not  only  in  being  and  in  living, 
but  also  in  understanding,  which  is,  as  it  were,  the 
ultimate  difference  in  respect  to  the  divine  nature. 
Indeed,  from  the  shadow  of  the  diviue  nature  we 
are  able  to  judge  of  the  nature  itself.  The  shadow 


26  JESUS  CHRIST  THE  WORD  INCARNATE. 

of  the  divine  nature  is  that  finite  participation  of 
the  perfections  of  God,  which  is  found  in  creatures. 
See  then  among  these  participated  perfections, 
which  is  the  ultimate,  viz.,  that  which  presupposes 
all  the  others,  and  completes,  so  to  say,  the  divine 
nature  participated  and  shadowed  in  its  effects. 
Evidently  it  is  the  perfection  of  understanding. 
Man,  therefore,  and  every  intellectual  creature  is 
truly  an  image  of  God,  as  regards  the  nature.  He 
is  also  an  image,  as  regards  the  Trinity  of  the 
Persons.  The  three  divine  persons  are  distinct 
from  each  other  in  this,  that  the  Son  proceeds  from 
the  Father,  as  the  word  of  the  intellect,  and  the 
Holy  Ghost  proceeds  from  the  Father  and  from  the 
Son,  as  love  of  the  will.  Now  in  man  and  in  all 
rational  creatures  in  the  same  manner  there  is  the 
word  which  proceeds  from  the  intellect,  and  the 
love  which  proceeds  from  the  will.  And  therefore 
in  such  creatures  there  shines  a  likeness  of  the 
Trinity,  and  a  likeness  which,  in  a  certain  sense, 
may  be  called  a  representation  of  the  species,  since 
it  represents  separately  the  processions,  the  dis¬ 
tinctions,  the  properties  of  the  three  divine  per¬ 
sons,  and  on  this  account  can  justly  be  called  an 
image  of  the  Trinity. 

Observe,  moreover,  that  the  image  of  God,  both 
as  to  nature  and  as  to  the  Trinity,  can  exist  in  man 
in  three  different  modes.  The  first  mode  is  accord¬ 
ing  to  the  natural  aptitude  he  has  to  know  and  to 
love  God;  and  this  first  mode  is  seated  in  the  very 
nature  of  the  intellectual  soul.  The  second  mode 
is,  in  as  much  as  man  knows  and  loves  God,  in  act 


CHRIST  THE  IMAGE  OF  GOD, 


27 


or  in  liabit,  supernaturally,  yet  imperfectly;  and 
this  second  mode  is  attained  by  grace.  The  third 
mode  is,  in  as  much  as  man  knows  and  loves  God 
supernaturally,  in  act  and  perfectly;  and  this  third 
mode  is  proper  of  the  state  of  glory.  The  first 
kind  of  image  is  common  to  all  men;  the  second  is 
common  only  to  the  just;  the  third  to  the  glorified. 
The  first  is  never  lost;  the  second  and  the  third  are 
lost,  or  hindered  by  sin. 

Even  irrational  creatures  represent  the  divine 

nature. 

Consider  that  even  irrational  creatures  represent 
in  some  form  both  the  divine  nature,  and  the 
Trinity  of  the  Persons,  yet  this  representation  is 
more  imperfect,  and  therefore  does  not  deserve  the 
name  of  image,  but  rather  of  vestige.  A  vestige 
implies  three  things:  resemblance,  the  imperfec¬ 
tion  of  the  resemblance,  and  that  it  be  the  effect 
of  the  thing  whose  vestige  it  is,  and  that  from  it 
we  may  attain  a  knowledge  of  its  cause.  Now  in 
all  creatures,  even  the  irrational,  there  is  found 
some  similitude  of  God,  either  more  or  less  imper¬ 
fect;  all  are  the  effect  of  the  Creator,  and  from 
them  all  we  can  rise  to  a  knowledge  of  him.  So 
then  even  in  creatures  without  intelligence  a  ves¬ 
tige  of  God  is  found,  not  only  in  respect  to  the 
divine  essence,  but  also  in  respect  to  the  Trinity; 
but  in  respect  to  the  Trinity  the  representation  is 
more  faint  and  remote,  and  on  that  account  also 
further  from  the  perfection  of  the  image,  and  nearer 
to  the  imperfection  of  the  vestige. 


28  JESUS  CHRIST  THE  WORD  INCARNATE. 


But  inwliat  does  such  a  representation  consist? 
In  irrational  creatures  there  is  not  the  principle  of 
the  word,  the  word  and  the  love,  as  in  the  rational 
ones,  yet  there  is  in  them  a  trace  which  indicates 
that  they  are  found  in  their  Maker.  They  all  have 
a  participated  being,  they  have  a  determinate 
species,  they  have  an  ordination  to  some  good  as 
their  end.  The  participated  being  reveals  the 
principle  whence  it  springs;  and  thus  points  out 
the  person  of  the  Father,  who  is  the  first  principle, 
because  a  principle  without  a  principle.  The 
species  reveals  the  word  of  which  it  is  the  imita¬ 
tion,  as  the  form  of  the  house  reveals  the  word 
which  is  in  the  mind  of  the  architect;  and  thus 
points  out  the  person  of  the  Son,  who  is  the  Word 
of  God.  The  ordination  to  good  reveals  the  love 
of  him,  who  has  produced  them,  since  it  is  the 
property  of  love  to  wish  good,  and  to  ordain  to 
good;  and  in  this  way  it  points  out  the  person  of 
the  Holy  Ghost,  who  is  the  Love  proceeding  from 
the  Father  and  from  the  Sou. 


Chapter  V. 


Christ  the  Wisdom,  the  Art,  the  eternal  Law,  the 
Light,  the  Power  of  Qod,  and 
splendor  of  his  glory. 

Consider  that  although  wisdom  be  the  attribute 
of  the  divine  essence,  and  therefore  common  to  all 
the  divine  persons,  nevertheless  it  is  usually 
attributed  to  Christ  by  appropriation:  “But  we 
preach  Christ  the  power  of  God,  and  the  wisdom 
of  God.”  (i  Cor.  I,  23,  24.)  Let  us  understand 
well  the  meaning  of  such  appropriation.  To  ap¬ 
propriate  means  nothing  more  than  to  make  one’s 
own  that  which  is  common,  so  that  to  appropriate 
an  attribute  to  a  divine  person,  simply  means  to 
make  proper  of  that  person  an  attribute  which  of 
itself  would  be  common  to  the  whole  Trinity. 
And  for  what  reason  is  it  made  proper  of  that 
person?  Certainly  not  because  it  belongs  in  reality 
more  to  that  one  than  to  the  others,  for  that  would 
be  opposed  to  the  perfect  equality,  which  exists 
among  them,  but  because  it  has  a  greater  affinity 
with  that  which  is  proper  to  one  person,  than  it 
has  with  that  which  is  proper  to  the  others,  and 
for  that  reason,  is  more  fit  to  show  us  the  property 
of  that  person,  rather  than  of  the  others.  For 
such  reason  goodness  is  appropriated  to  the  Holy 
Ghost,  since  goodness  has  a  special  affinity  to 

(29) 


30  JESUS  CHRIST  THE  WORD  INCARNATE. 


what  is  proper  of  the  Holy  Ghost,  who  proceeds 
as  love;  and  goodness  is  the  object  of  love.  In  a 
like  manner  power  is  appropriated  to  the  Father; 
because  power  has  the  nature  of  a  principle  and 
therefore  has  more  resemblance  with  the  property 
of  the  Father  which  is  that  of  being  the  origin  of 
the  whole  Trinity.  And  for  the  same  reason  wis¬ 
dom  is  appropriated  to  the  Son,  because  it  has 
more  conformity  with  the  property  of  the  Son, 
wisdom  being  the  gift  of  the  intellect,  and  the  Son 
proceeding  from  the  Father  as  a  word  from  the  in¬ 
tellect.  It  is  true,  however,  that  if  we  do  not  say 
wisdom  simply,  but  wisdom  begotten  or  proceed¬ 
ing  from  the  Father,  then  we  do  no  longer  express 
a  common  attribute,  but  the  property  itself  of  the 
Son,  which  is  to  be  wisdom,  as  the  Father,  and 
the  same  wisdom  as  the  Father  is;  but  wisdom 
begotten  by  the  unbegotten  wisdom  of  the  Father. 

Different  titles  of  Christ  by  appropriation. 

Consider  that  as  Christ  is  called  the  Wisdom  of 
God,  he  is  also  styled  the  Art  of  God,  the  eternal 
Faw,  the  Fight,  the  Power  of  God,  and  the  like. 
All  these  titles  are  likewise  ascribed  to  Christ  by 
way  of  appropriation.  He  is  styled  the  Art, 
because  the  Word  of  God  expresses  all  that  is  con¬ 
tained  in  the  knowledge  of  God,  and  therefore  ex¬ 
presses  not  only  the  divine  essence,  but  also 
creatures;  with  this  difference,  however,  that  in 
respect  to  God,  it  is  expressive  only,  whilst  in 
respect  to  creatures  it  is  at  the  same  time  both 
operative  and  expressive.  In  regard  to  God,  it  is 


CHRIST  THE  WISDOM,  THE  ART,  &C.  31 

the  image;  in  regard  to  creatures  it  is  the  exem¬ 
plar.  In  regard  to  God  it  has  not  the  nature  or 
character  of  art,  but  of  the  most  perfect  wisdom, 
in  as  much  as  it  is  the  concept,  and  adequate  and 
subsisteut  expression  of  God,  for  wisdom  consists 
precisely  in  conceiving  and  expressing  with  the 
mind  the  highest  cause,  which  is  God;  but  in 
relation  to  creatures  it  has  the  nature  of  most  per¬ 
fect  art;  for  art  is  the  right  rule  of  things  that  are 
feasible  by  the  artificer,  as  it  exists  in  his  mind. 
Thus  the  art  of  the  architect  is  the  right  rule  of 
the  edifice;  the  art  of  the  sculptor  of  the  statue; 
the  art  of  the  captain  of  the  conduct  of  the  army; 
now  the  Word  of  God  is  the  right  rule  of  all 
things,  that  are  feasible  by  God.  Hence  it  is 
written,  that  all  creatures  were  made  by  God 
through  his  Word:  “All  things  were  made  by 
him.”  (John  I,  3);  for  the  Word,  as  we  have 
said,  is  the  perfect  norma  of  all  things,  by  which 
God  the  Supreme  Artificer  does  all  that  he  does. 
And  this  is  what  the  Psalmist  meant,  when  he 
sang:  “For  he  spoke,  and  they  were  made” 
(Ps.  XXXII,  9);  he  spoke,  that  is  he  produced 
the  Word,  and  they  were  made,  and  by  this  his 
Word  all  things  were  made.  And  since  the  cause 
of  the  creation  and  of  the  preservation  of  things  is 
one  and  the  same,  it  follows  that  all  things  having 
been  made  by  the  Word,  are  also  preserved  in 
their  being  by  the  Word.  Hence  we  read  in  the 
psalms  that  from  the  word  of  the  Lord  the  heavens 
have  their  stability;  “By  the  Word  of  the  Lord, 
the  heavens  are  established.”  (Ps.  XXXII,  6.) 


32  JESUS  CHRIST  THE  WORD  INCARNATE. 


And  the  apostle  affirms  of  Christ,  that  he  it  is  who 
by  his  powerful  word  sustains  whatever  things 
there  are:  “And  upholding  all  things  by  the  word 
of  his  power.”  (Heb.  I,  3.)  Observe,  however, 
a  very  notable  difference  between  the  Word  of  God 
and  the  idea,  which  is  in  the  mind  of  the  created 
artificer.  The  latter  is  not  subsistent  of  itself,  but 
is  an  accidental  form;  therefore  it  cannot  be  said 
of  it,  that  it  acts,  for  to  act  is  the  proper  of  the 
suppositum,  but  it  can  be  said  only  that  the  sup- 
positum  acts  through  it.  The  idea  of  the  house 
which  is  in  the  mind  of  the  architect,  does  not 
itself  make  the  house,  but  it  is  the  architect  who 
in  virtue  of  it,  acts  and  makes  the  house. 

On  the  contrary  the  Word  of  God  is  God  itself 
subsistent,  and  therefore  not  only  the  Father 
operates  by  it,  but  the  Word  operates  also  together 
with  the  Father:  “I  was  with  him  forming  all 
things.”  (Prov.  VIII,  30.)  Thus  did  the  divine 
Wisdom  affirm  of  itself:  uMy  Father  worketh  until 
now,  and  I  work.”  (John  V,  17.)  Thus  also 
affirms  the  same  incarnate  wisdom.  From  this  we 
can  see  how  and  for  what  reason  the  eternal  law 
also  is  appropriated  to  the  Word  of  God.  For  the 
reason  that  as  art  appertains  to  the  divine  wisdom, 
in  as  much  as  it  is  productive  of  creatures,  so  also 
the  eternal  law  appertains  to  the  divine  wisdom  in 
as  much  as  it  is  the  ruler  of  the  same.  And  in 
truth,  just  as  art  is  the  norma  of  the  divine  wis¬ 
dom  in  as  far  as  it  is  the  rule  and  exemplar  of  the 
things  feasible  to  God,  so  also  the  eternal  law  is 
the  rule  of  the  divine  wisdom  in  so  far  as  it  is 


CHRIST  THE  WISDOM,  THE  ART,  &C.  33 

directive  of  all  the  acts  and  movements,  which 
regard  each  single  creature.  And  as  all  the  other 
laws  spring  from  the  eternal  law,  and  from  it  draw 
their  vigor,  hence  it  is  that  the  eternal  Wisdom 
which  is  the  Word  of  God  must  be  said  to  be 
the  first  source  of  them  all.  By  it  kings  reign, 
lawgivers  ordain  what  is  just  ;  in  virtue  of  it 
princes  command,  and  judges  administer  justice. 
“By  me  kings  reign,  and  lawgivers  decree  just 
things:  by  me  princes  rule,  and  the  mighty  decree 
justice. ”  (Prov.  VIII,  15.) 

The  Word  of  God  is  also  called  Light:  “That 
was  the  true  light  which  enlighteneth  every  man 
that  cometh  into  this  world”  (John  I,  9);  for  as 
the  material  light  manifests  to  the  eyes  corporeal 
objects,  so  the  Word  manifests  truth  to  the  mind; 
since,  as  well  as  all  other  things,  and  even  more 
especially  all  intellectual  cognition,  it  is  produced 
from  God  by  the  Word,  and  according  to  the 
image  of  the  Word.  Much  more,  however,  is  the 
Word  the  light  and  fountain  of  light  in  respect  to 
the  supernatural  light  of  grace  and  of  glory,  which 
the  more  divine  it  is,  the  more  it  must  be  said  to 
proceed  from  the  Word  of  God,  as  from  the 
supreme  efficient  and  exemplary  cause.  If  not¬ 
withstanding  the  light  of  the  Word,  darkness  still 
remains  both  in  the  natural  and  supernatural 
order,  this  is  not  a  defect  of  the  Word,  since  its 
light  is  infinite,  but  it  is  a  defect  of  those  who 
either  can  not,  or  wish  not  to  receive  its  light,  and 
for  this  reason,  although  the  Word  shines  like  the 

sun  in  then  midst,  these  remain  in  darkness: 

3 


34  JESUS  CHRIST  THE  WORD  INCARNATE. 

“And  the  light  shineth  in  darkness,  and  the  dark¬ 
ness  did  not  comprehend  it.”  (John,  I,  5.) 

Lastly  the  Word  is  styled  the  Power  of  God, 
and  in  like  manner  the  Arm  of  God,  or  Right 
Hand  of  God,  because  by  him  all  things  were 
made.  The  Father  does  all  things  by  the  Son. 
But  that  does  not  mean,  that  the  Father  has  not 
in  himself  the  power  of  working,  or  that  the  Son 
works  in  the  manner  of  an  instrument  or  minister 
of  the  Father;  but  it  means  that  the  Father  in 
communicating  his  essence  to  the  Son,  communi¬ 
cates  also  to  Him  the  power  of  working,  and  not  a 
different,  but  his  own  identical  power,  the  only 
difference  being  that  the  Father  has  it  of  himself 
whilst  the  Son  has  it  of  the  Father.  Hence  it  is 
that  the  Father  operates  by  the  power  of  the  Son, 
and  by  his  own  power,  since  the  power  of  the  Son 
is  the  same  as  that  of  the  Father,  and  the  Son 
operates  by  the  power  of  the  Father  and  by  his 
own  power,  since  the  power  of  the  Father  is  the 
same  as  that  of  the  Son.  For  this  reason  the 
Apostle  says  of  the  Son,  that  ‘he  is  upholding  all 
things  by  the  word  of  his  power thus  indicating 
that  the  power  with  which  he  sustains  all  things 
in  their  being,  is  not  alien,  but  his  own  power. 
Note  too  that  the  Apostle  does  not  say,  upholding 
by  his  power,  but  by  the  word  of  his  power,  in 
order  to  denote  that  as  the  Father  does  all  things 
by  the  Word,  so  the  Son  also  does  all  things  not 
by  an  other  word  but  by  the  very  same  Word  as 
the  Father  does,  that  is  by  itself,  which  is  the 
Word  replete  with  all  the  power  of  the  Father. 


35 


CHRIST  THE  WISDOM,  THE  ART,  &C. 

Christ  the  splendor  of  God’s  glory. 

Consider  why  Christ  is  called  the  splendor  of 
the  glory  of  God:  “Who  being  the  splendor  of  his 
glory,  and  the  figure  of  his  substance.”  (Heb.  I,  3.) 
Ponder  in  the  first  place  in  what  the  glory  of  God 
consists,  and  in  what  the  splendor  of  his  glory 
consists.  Glory  is  commonly  defined  ‘a  clear 
knowledge  with  praise.’  Glory  then  is  a  manifest 
and  certain  knowledge  of  another’s  goodness  or 
excellence  which  deserves  praise.  Hence  we  can 
easily  perceive,  that  glory  will  be  greater  or  less 
according  as  the  goodness  possessed  by  some  one 
is  greater  or  less.  Hence  it  is  that  the  glory  of 
creatures  will  always  be  imperfect,  because  their 
worth  is  necessarily  finite  and  participated.  Only 
the  glory  of  God  is  absolutely  perfect,  and  there¬ 
fore  it  alone  by  antonomasia  deserves  the  title  of 
glory;  because  God  is  goodness  itself  subsistent, 
and  consequently  his  goodness  is  essential  and  in¬ 
finite.  But  even  in  regard  to  God,  one  is  the 
glory  that  comes  to  him  from  creatures,  and  the 
other  the  glory  that  comes  to  him  from  himself. 
The  glory  that  comes  to  him  from  creatures  is 
always  infinitely  below  his  dignity,  because  the 
knowledge  however  great  that  creatures  can  have 
of  his  goodness,  will  always  be  limited,  and 
therefore,  will  always  be  infinitely  inferior  to  the 
merit  of  the  object.  Only  the  glory  then  which 
comes  to  God  from  himself  can  simply  and  com¬ 
pletely  be  called  the  glory  of  God,  because  he 
alone  has  a  knowledge  of  his  perfection  which  is 
in  all  and  entirely  adequate  to  it,  since  it  is  an  in- 


36  JESUS  CHRIST  THE  WORD  INCARNATE. 

finite  knowledge  of  an  infinite  perfection.  Hence 
it  is  clear  in  what  the  glory  of  God  is  placed:  it  is 
placed  in  the  knowledge  which  God  has  of  him¬ 
self.  And  because  the  knowledge  of  divine  things 
is  called  wisdom,  this  knowledge  of  God,  which  is 
the  glory  of  God,  is  at  the  same  time  the  most 
true,  the  most  perfect  and  infinite  wisdom. 

But  what  does  the  splendor  of  this  glory  signify? 
Wisdom  is  light,  so  much  the  more  vivid  as  the 
act  of  cognition  is  more  pure  and  more  perfect. 
Therefore  the  wisdom  of  God,  which  is  his  glory, 
is  as  a  sun  of  infinite  light.  The  splendor  is  the 
manifestation  which  the  light  makes  of  itself,  and 
is  also  itself  light,  but  light  of  light;  light  radiated 
from  radiant  light,  and  is,  as  it  were,  coetaneous 
with  the  source  from  which  it  springs,  for  there  is 
no  sensible  difference  of  time  between  the  rising  of 
the  sun  and  the  diffusion  of  its  splendors.  Now 
the  Word  of  God  is  the  manifestation  of  the  Father 
and  of  his  wisdom,  as  by  his  Word  the  Father 
declares  himself  and  his  wisdom.  Wherefore  the 
Son  ascribes  to  himself  the  manifestation  of  the 
Father  and  of  his  name:  “Father,  I  have  manifested 
thy  name  to  the  men  thou  hast  given  me.” 
(John  XVII,  6.)  Moreover  the  Word  itself  also 
is  wisdom,  but  wisdom  of  wisdom,  light  of  light, 
because  wisdom  radiated  from  the  wisdom  of  the 
Father. 

Nor  is  there  an  order  of  time  between  the 
radiating  wisdom  of  the  Father  and  the  radiated 
wisdom  of  the  Son,  for  the  one  is  coeternal  with 
the  other,  and  they  are  distinct  only  by  the  order 


CHRIST  THE  WISDOM,  THE  ART,  &C.  37 

of  origin,  in  as  much  as  the  Son  is  the  wisdom 
begotten  eternally  from  the  unbegotten  wisdom 
which  is  the  Father.  Here  then  we  have  the  how 
and  the  why  of  Christ  the  Word  of  God,  being 
styled  the  splendor  of  the  glory  of  God.  Neither 
is  he  splendor  only,  but  the  source  of  splendor, 
for  the  reason  that  he  is  the  principle  of  every 
splendor  in  every  kind.  He  is  the  principle  of 
every  splendor  in  the  supernatural  order,  because 
from  the  Word  of  God  spring  those  splendors 
which  are  called  the  splendors  of  the  saints: 
“With  thee  is  the  principality  in  the  day  of  thy 
strength  in  the  splendors  of  the  saints.”  (Ps. 
CIX,  3);  and  they  are  the  splendors  of  wisdom,  of 
grace  and  of  beatitude,  by  which  the  saints  them¬ 
selves  are  illuminated  and  rendered  splendid  to  the 
image  of  the  Son  of  God.  He  is  the  principle  of 
all  spiritual  splendor  in  the  order  of  nature, 
because  every  word  that  gleams  in  the  human 
mind,  is  but  a  faint  reflection  of  the  Word  of  God. 
He  is  also  the  principle  of  every  corporeal  splen¬ 
dor,  which  is  a  remote  and  analogical  imitation 
and  participation  of  the  uncreated  and  infinite 
splendor  of  the  Word. 


Chapter  VI. 


Christ  is  Life  and  the  Book  of  Life. 

Consider  first  of  all  what  is  understood  by  life. 
Certainly  no  one  can  doubt  that  life  belongs  to 
animals.  But  when  is  it  that  the  animal  may  be 
said  to  live?  When  it  can  move  itself;  and  as  long 
as  it  has  the  power  of  moving  itself,  it  is  said  that 
it  lives.  And  when  it  can  no  longer  move  itself, 
but  is  moved  only  by  another,  it  is  then  said  to  be 
no  longer  living,  but  dead.  It  is  plain,  then,  that 
life  consists  in  that  activity  which  a  thing  has  of 
moving  itself.  But  bear  in  mind  that  by  motion 
here  we  mean  to  indicate  not  merely  local  move¬ 
ment,  but  also  any  operation  by  which  the  thing 
actuates  and  perfects  itself,  as  would  be,  for 
example,  to  feel  and  to  understand. 

Three  different  grades  of  life. 

Consider  that  we  must  distinguish  three  different 
grades  of  life,  one  more  perfect  than  the  other: 
the  vegetative,  the  sensitive,  and  the  intellective 
life.  In  what  does  the  difference  between  these 
three  lives  consist  ?  In  the  greater  or  less  perfec¬ 
tion,  according  as  the  living  being  has  in  itself  the 
principle  of  its  motion  or  of  its  operation. 

In  every  operation  we  must  distinguish  three 
things:  the  end  to  which  the  operation  is  directed, 

(38) 


CHRIST  IS  LIFE  AND  THE  BOOK  OF  LIFE.  39 


tlie  form  in  virtue  of  which  the  agent  is  made  able 
and  ready  to  act,  and  the  execution  itself  of  the 
work.  Take  for  example  the  action  of  painting; 
the  end  will  be  the  profit  which  the  painter  expects 
to  realize;  the  form  will  be  the  idea,  which  he  has 
in  his  mind,  of  the  object  which  he  intends  to 
paint;  and  the  execution  will  be  the  disposition  of 
the  colors  on  the  canvas  according  to  the  idea 
which  is  formed  in  his  mind.  This  being  so, 
plants  have  within  themselves  the  principle  of 
their  operation  as  to  the  execution,  since  they  have 
within  themselves  the  principle  of  their  growth 
and  sustenance,  but  do  not  have  it  as  to  the  form 
and  the  end.  In  respect  to  these  two  things  they 
do  not  move  themselves,  but  are  moved,  because 
they  have  them  determined  by  nature;  hence  we 
see  that  plants  live,  but  they  have  a  less  perfect 
life.  Again  brute  animals  have  in  themselves  the 
principle  of  their  operations,  not  only  as  to  the 
execution,  but  even  as  to  the  form.  The  wolf 
which,  seeing  the  sheep,  runs  to  attack  it,  moves 
itself  both  as  regards  the  execution  of  running 
towards  the  sheep,  and  as  regards  the  form  which 
is  the  principle  of  its  running,  since  it  has  not 
such  form  inborn  from  nature,  but  it  procures  it  for 
itself  by  its  senses:  as  in  this  case,  the  form  is  that 
sensible  likeness  of  the  sheep  received  into  the 
visual  potency  of  the  wolf.  Yet  even  the  brute 
animals  do  not  propose  to  themselves  the  end  of 
their  operations,  but  have  it  predetermined  by 
nature,  through  whose  instinct  they  act.  Hence 
the  life  of  brute  animals  is  less  imperfect  than  that 


40  JESUS  CHRIST  THE  WORD  INCARNATE. 


of  plants,  yet  it  is  still  imperfect  itself.  Lastly, 
living  creatures  gifted  with  intelligence  have  in 
themselves  the  principle  of  their  operations,  not 
only  as  to  the  execution  and  form,  but  also  as  to 
the  end;  for  the  reason  that  it  is  proper  of  the  in¬ 
tellect  to  know  the  proportion  between  the  end  and 
the  means,  and  to  adapt  the  one  to  the  other. 
And  consequently  their  life  is  the  most  perfect  of 
all.  However  even  in  the  intellective  life  there 
are  found  various  degrees  of  perfection,  according 
as  it  is  more  or  less  independent  of  the  extrinsic, 
and  more  or  less  inward.  The  lowest  degree  of 
perfection  regards  the  intellective  life  of  men,  see¬ 
ing  that  our  intellect  to  understand  depends  on  the 
external  sensible  object,  and  on  phantasm.  The 
intellective  life  of  the  angels  is  more  perfect,  since 
their  intellect,  in  order  to  understand,  has  no  need 
of  phantasms,  nor  of  borrowing  intelligible  species 
from  objects,  for  it  understands  itself  by  itself,  and 
the  other  things  ouside  of  itself,  by  the  species 
connatural  to  itself.  Nevertheless,  even  in  the 
angels  the  intellective  life  does  not  reach  ultimate 
perfection,  because  even  in  them  the  understand¬ 
ing  is  not  entirely  independent  of  extrinsic  causes, 
at  least  of  the  first  cause;  and  besides,  although 
their  intellective  act  and  the  word  are  intrinsic  to 
them,  still  it  is  not  their  very  essence,  because  in 
them  being  and  understanding  are  not  the  same 
thing.  There  remains  then  the  greatest  degree  of 
perfection,  which  belongs  to  the  intellective  life  of 
God,  because  in  the  intellective  life  of  God  supreme 
is  the  inwardness,  and  supreme  is  the  independence 


CHRIST  IS  RIFE  AND  THE  BOOK  OF  RIFE.  41 

from  the  extrinsic.  Supreme  is  the  inwardness, 
for  in  God  the  intellective  act  and  the  word  are  not 
distinct  from  his  very  essence.  Supreme  the  in¬ 
dependence  from  the  extrinsic,  for  as  in  God,  being 
is  entirely,  exclusively,  solely,  and  essentially  from 
itself,  so  also  understanding,  which  in  him  is  the 
same  thing  as  being,  is  entirely,  exclusively,  and 
essentially  from  itself. 

All  things  created  are  life  in  a  certain  sense. 

Consider  how  all  things  created,  in  as  much  as 
they  are  in  the  Word,  are  life,  and  this  in  two 
ways;  both  as  they  are  viewed  in  relation  to  the 
Word,  and  as  they  are  viewed  in  relation  to  the 
things  themselves  existing  in  their  own  proper 
nature.  First  in  relation  to  the  Word,  since  the 
Word  is  life,  and  likewise  the  idea  of  the  creature, 
which  is  in  it,  and  is  identified  with  the  essence 
itself  of  the  Word,  is  life  too,  and  life  of  the  Word. 
Next  in  relation  to  the  creature  existing  in  its  own 
proper  nature,  in  as  much  as  the  creature  which  is 
in  the  Word  ideally  moves  in  a  certain  way,  and 
brings  itself  out  towards  real  existence  in  its  own 
proper  nature.  Now  life,  as  we  have  seen,  consists 
iu  this,  that  a  thing  have  the  activity  of  moving 
itself;  and  hence  the  idea  of  the  creature  which 
glows  in  the  Word,  can  in  some  way  be  said  to  be 
the  life  of  the  creature  itself. 

The  book  of  life. 

Consider  that  the  book  of  life  in  God  is  called 
so  metaphorically,  by  a  similitude  taken  from 


42  JESUS  CHRIST  THE  WORD  INCARNATE. 


human  tilings.  Men  are  accustomed  to  write  in  a 
book  the  names  of  those  who  are  chosen  for  some 
special  office  or  dignity.  Now  all  the  predestined 
are  chosen  by  God  for  eternal  life.  Hence  the 
knowledge  that  God  has  of  those  who  are  predes¬ 
tined  to  glory,  is  called  the  book  of  life;  and  it  is 
said  that  their  names  are  written  in  this  book, 
because  as  writing  is  permanent,  and  is  a  sign  of 
what  is  to  be  done,  so  the  knowledge  in  the  divine 
mind  is  stable,  and  is  in  God,  as  a  sign  of  those 
who  are  to  arrive  at  eternal  happiness.  This  is 
that  knowledge  which  is  the  seal  of  the  solid  foun¬ 
dation  of  the  house  of  God,  which  are  his  elect: 
“But  the  sure  foundation  of  God  standeth  firm, 
having  this  seal  :  ‘The  Lord  knoweth  who  are 
his’.”  (2.  Tim.  II,  19.)  This  is  the  knowledge 
which  Christ  said  he  has  of  his  sheep:  “I  am  the 
good  shepherd,  and  I  know  my  sheep”  (John  X, 
14.);  and  which  on  the  last  day  he  will  declare 
he  never  had  of  the  reprobate:  “And  then  I  will 
profess  unto  them:  I  never  knew  you.”  (Mat. 
VII,  23.) 

Hence  we  infer  that  the  book  of  life  is  properly 
so  called  in  regard  to  the  life  of  glory,  not  to  the 
life  of  grace  ;  and  that  those  inscribed  in  such  a 
book,  strictly  speaking,  are  only  the  elect,  or  those 
ordained  by  God  to  eternal  glory.  And  of  these  it 
is  most  true,  that  no  one  is  ever  blotted  out  from 
the  book  of  life,  for  the  reason  that  the  ordination 
of  the  divine  predestination  can  never  fail.  Still 
in  a  wider  sense  it  can  be  said  that  all  those  are 
written  in  the  book  of  life,  who  are  ordained  to 


CHRIST  IS  RIFE  AND  THE  BOOK  OF  RIFE.  4 3 


eternal  life  in  virtue  of  grace,  by  which  they  are 
sanctified,  seeing  that  whoever  has  grace,  is  there¬ 
by  worthy  of  eternal  life.  And  these  can  be  blotted 
out,  since  the  ordination  of  grace  may  fail,  as  grace 
itself  can  be  lost  by  mortal  sin.  Nor  must  we 
think  this  implies  change  in  the  knowledge  of  God, 
as  though  he  first  sees,  and  then  does  not  any  lon¬ 
ger  see  the  ordination  of  some  one  to  eternal  life; 
but  it  only  implies  a  change  in  the  term  which 
God  from  eternity  sees  first  to  be  ordained  to  life, 
and  afterwards  not  to  be,  owing  to  the  loss  of  grace. 

But  why  is  the  book  of  life  in  a  special  manner 
attributed  to  Christ?  The  knowledge  of  the  pre¬ 
destined,  it  is  true,  is  common  to  the  whole  Trin¬ 
ity,  so  also  is  the  book  of  life,  yet  it  is  attributed 
to  the  Son,  for  although  common  to  all  the  three 
Divine  Persons,  still  it  has  more  likeness  to  that 
which  is  proper  of  the  Son,  than  to  that  which  is 
proper  of  the  Father  and  of  the  Holy  Ghost,  since 
the  Son  proceeds  as  the  word  from  the  intellect, 
and  the  book  of  life  appertains  to  the  knowledge 
of  the  intellect.  Still  the  Father  is  said  to  be  the 
head  of  the  book,  and  that  he  himself  is  also 
written,  for  interpreters  understand  concerning  the 
Divine  Father  those  words:  “At  the  head  of  the 
book  it  is  written  of  me.”  (Ps.  39,  8.)  He  is  said 
to  be  the  head  of  the  book,  to  signify  that  he  is 
the  principle  from  which  the  Son,  to  whom  the 
book  of  life  is  attributed,  has  his  origin.  He  is 
said  also  to  be  written,  to  signify  that  to  be  written 
in  the  sense  above  explained,  although  it  be  at¬ 
tributed  to  the  Son,  is  not  however  proper  only  of 
the  Son,  but  common  also  to  the  other  Persons. 


44  JESUS  CHRIST  THE  WORD  INCARNATE. 

Christ  the  book  of  life  also  in  another  sense. 

Christ  may  be  called  the  book  of  life  also  in 
another  sense,  namely,  as  man  and  as  a  model;  for 
in  him  we  see  liow  we  must  live  so  as  to  reach 
eternal  life,  and  above  all,  this  title  of  the  book  of 
our  life  applies  to  our  Lord  Crucified.  This  is  that 
book  which  the  Apostle  invites  us  to  peruse,  in 
order  to  fortify  us  in  our  course  of  life:  “By 
patience  let  us  run  to  the  fight  proposed  unto  us, 
looking  on  Jesus,  the  author  and  finisher  of  faith, 
who  having  joy  proposed  unto  him,  underwent  the 
cross.”  (Heb.XII,  1,2.)  Nor  is  he  satisfied,  that 
we  peruse  it  only,  but  he  wishes  us  to  think  on  it 
repeatedly  and  attentively:  “For  think  diligently 
upon  him,  who  endureth  such  opposition  from 
sinners  against  himself.”  (Heb.  XII,  3.)  Why 
so  ?  Because  on  the  cross  the  virtues  of  Christ 
shine  with  a  most  vivid  light.  There  is  shown 
the  most  perfect  humility  and  obedience:  “He 
humbled  himself,  becoming  obedient  unto  death, 
even  the  death  of  the  cross.”  (Philipp.  II,  8.) 
There  is  shown  filial  piety:  “He  saith  to  the  dis¬ 
ciple  :  Behold  thy  mother.”  (John  XIX,  27.) 
There  patience  and  meekness:  “He  shall  be  led  as 
a  sheep  to  the  slaughter,  and  shall  be  dumb  as  a 
lamb  before  his  shearer,  and  he  shall  not  open  his 
mouth.”  (Is.  LIH,  7.)  There  especially  is  shown 
the  most  ardent  charity  and  most  tender  mercy 
towards  men  in  general,  and  to  the  very  execu¬ 
tioners  in  particular:  “And  walk  in  love,  as  Christ 
also  hath  loved  us,  and  hath  delivered  himself  for 
us,  an  oblation  and  a  sacrifice  to  God,  for  an  odor 


CHRIST  IS  LIFE  AND  THE  BOOK  OF  LIFE.  45 

of  sweetness.”  (Eph.  V,  2.)  “Jesus  said:  Father, 
forgive  them,  for  they  know  not  what  they  do.” 
(Euke  XXIII,  34.)  We  might  continue  recount¬ 
ing  in  like  manner  all  the  other  virtues,  as  Christ 
on  the  cross  wished  to  afford  us  the  most  sublime 
and  evident  examples  of  them  all.  Finally,  he 
there  gave  us  an  example  of  final  perseverance  in 
the  same,  by  continuing  the  practice  of  them  up 
to  his  last  breath. 


Chapter  VII. 


Christ  the  Beauty  of  God. 

There  are  three  elements  that  constitute  beauty: 
integrity  and  proportion,  together  with  a  lustre 
which  greatly  enhances  and  gives  prominence  to 
both.  Of  this  there  is  no  doubt  in  sensible  beauty. 
When  is  a  painting  said  to  be  beautiful?  When  it 
is  complete;  when  it  has  the  due  proportion  both 
of  its  parts  among  one  another,  and  of  its  whole 
with  the  original  ;  and  in  fine,  when  it  has  that 
vivacity  of  light  and  that  brightness  of  tint  which 
become  it.  These  three  elements  united  make  the 
sensible  object  pleasing  to  behold,  and  for  that 
reason  beautiful,  for  according  to  the  well-known 
definition:  those  things  are  beautiful  which  please 
the  sight.  What  is  said  of  sensible  beauty  in 
regard  to  the  sense  of  sight,  must  be  understood 
also  proportionally  with  regard  to  the  sense  of 
hearing;  for  this  sense  also  in  its  own  way  per¬ 
ceives  and  relishes  the  beautiful,  as  we  not  only 
call  a  flower  beautiful,  a  painting  beautiful,  but 
also  call  melody  beautiful.  Therefore  even  here 
these  same  three  elements  are  required,  but  in  a 
form  suitable  to  this  sense.  Due  integrity  is  re¬ 
quired  which  here  will  not  be  simultaneous  in 
space,  but  successive  in  time;  due  consonance  of 
the  various  notes  with  each  other  is  required;  due 

(46) 


CHRIST  THE  BEAUTY  OF  GOD.  47 

clearness  is  required,  which  here  will  not  be  the 
clearness  of  light,  but  the  clearness  of  sounds. 

But  there  is  not  only  a  sensible  and  material 
beauty;  there  is  also  an  intellectual  and  spiritual 
beauty,  which  equally,  nay  even  much  more  than 
the  sensible,  when  seen  pleases,  not  seen  however 
by  the  senses,  but  by  the  intellect.  Such  is  the 
beauty  which  belongs  also  to  abstract  truths,  and 
the  greater  the  evidence  with  which  they  are  set 
forth,  and  the  greater  the  order,  the  variety  and 
multiplicity  of  the  consequences  with  which  they 
are  enriched,  the  greater  also  it  will  be.  Such  is 
the  beauty  of  the  moral  virtues;  such  the  beauty 
of  spiritual  substances,  as  human  souls  and  angels 
are.  Such,  above  all,  is  the  beauty  of  the  super¬ 
natural  gifts  of  grace  and  of  glory,  which  are  a 
more  intimate  and  more  eminent  communication 
of  the  beauty  proper  of  God.  And  also  in  this 
intelligible  and  spiritual  beauty,  the  elements  from 
which  it  results  are  those  that  we  have  mentioned: 
the  integrity  of  the  perfection  which  belongs  to  the 
thing  in  its  kind;  the  proportion  and  unity  in  the 
variety  and  multiplicity  real  or  virtual  of  the  parts, 
or  quasi  parts  which  relate  to  it  ;  the  clearness 
which  renders  it  conspicuous,  not  to  the  senses, 
but  to  the  intellect. 

From  this  we  can  easily  understand  that  spirit¬ 
ual  beauty  will  be  the  more  excellent  according  as 
the  perfection  is  more  excellent,  that  is,  the  more 
sublime  and  the  more  multifold  virtually;  accord¬ 
ing  also  as  the  proportion  and  unity  in  this  multi¬ 
plicity  will  be  more  excellent,  and  according  as 


48  JESUS  CHRIST  THE  WORD  INCARNATE. 


the  spiritual  clearness  of  the  object  will  be  more 
excellent.  Now  this  being  so,  who  can  doubt  that 
in  God  there  is  a  supreme  and  infinite  beauty? 
For  in  the  divine  essence  the  sublimity  and  virtual 
multiplicity  of  perfection  is  supreme  and  infinite; 
and  in  this  virtual  multiplicity  supreme  and  most 
orderly  is  the  proportion;  supreme  and  most  simple 
is  the  unity,  and  supreme  and  infinite  is  the  splen¬ 
dor,  to  such  a  degree,  that  only  the  infinite 
strength  of  the  divine  eye  can  bear  the  dazzling 
lustre. 

Hence  it  is,  that  the  divine  essence  pleases  by 
being  seen,  and  with  its  vision  delights  and  beati¬ 
fies  the  saints,  and  beatifies  them  the  more,  the 
better  it  is  seen,  and  the  more  intense  is  the  divine 
light  which  enlightens  and  comforts  their  minds. 
Nay,  even  God’s  infinite  happiness  itself  consists 
in  nought  else  but  in  his  contemplating  with  in¬ 
finite  delight  the  infinite  beauty  of  his  essence. 

The  divine  beauty  is  appropriated  to  the  Son. 

Consider  that  the  divine  beauty,  although  it  be 
common  to  the  whole  Trinity,  still  it  is  appropri¬ 
ated  to  the  Son,  on  account  of  the  special  likeness 
which  it  has  to  what  is  proper  of  him  according  to 
the  three  elements,  which  constitute  beauty.  As 
to  the  integrity  of  perfection,  because  the  Son,  just 
by  being  the  Son,  has  in  him  truly  and  fully  all 
and  the  same  nature  of  the  Father.  As  to  the  due 
proportion,  not  only  because  the  Son  has  in  him¬ 
self  the  same  most  simple  unity  in  the  infinite 
virtual  multiplicity  which  the  Father  has,  having 


CHRIST  THE  BEAUTY  OF  GOD.  49 

the  same  essence,  but,  moreover,  because  be  is  tbe 
image  of  the  Father,  perfectly  equal  to  the  exem¬ 
plar  of  which  he  is  the  expression.  As  to  the 
splendor,  for  the  reason  that  the  Son,  in  as  much 
as  he  is  the  Word,  is  the  light  and  splendor  of  the 
divine  intellect.  Therefore  Christ,  by  being  the 
Son,  the  Image,  and  Word  of  God,  is  the  Beauty 
of  God.  Nor  is  he  only  the  divine  beauty  itself, 
but  is  also  the  source  of  all  beauty.  Every  other 
beauty  is  but  a  rivulet  which  flows  from  this  foun¬ 
tain,  seeing  that  every  thing  is  beautiful,  in  as 
much  as  it  is  in  some  way  an  image,  or  at  least  a 
vestige  of  the  Word,  the  consubstantial  image  of 
God.  All  the  beauty,  then,  which  is  spread  out 
among  visible  creatures,  which  sometimes  charm 
11s  so  much,  is  but  the  faintest  shadow  of  the  beauty 
of  the  Word,  which  of  itself  infinitely  enamors  the 
heart  of  God.  All  the  sweetness  of  the  most  har¬ 
monious  concerts,  which  afford  11s  so  much 
delight,  is  but  a  most  distant  echo  of  that  melody 
of  infinite  sweetness,  which  “came  out  of  the 
Most  High,  the  first-born  before  all  creatures.” 
(Eccl.  XXIV,  5.)  Much  more,  then,  is  every 
intelligible  and  spiritual  beauty  but  an  imitation, 
a  copy,  and  ray  of  this  Sun  of  beauty,  which  is 
the  Word.  And  in  fine,  if  the  supernatural  beauty 
of  grace  and  of  glory  incomparably  surpasses 
every  other  created  beauty,  it  is,  because  in  virtue 
of  it  we  are  made,  in  a  most  singular  manner, 
‘conformable  to  the  image  of  the  Son  of  God/ 


4 


50  JESUS  CHRIST  THE  WORD  INCARNATE. 


The  beauty  of  Christ’s  humanity. 

Consider  from  what  has  thus  far  been  said, 
how  great  also  must  be  the  beauty  of  the  glorious 
humanity  of  Christ.  It  is  true,  that  as  long  as  we 
are  detained  in  the  darkness  of  this  present  state, 
Vvre  can  never  describe  it  with  words,  nor  picture  it 
with  the  imagination,  nor  even  form  to  ourselves 
with  the  mind  a  clear  idea  of  it.  Still  we  can 
understand  at  least,  that  such  a  beauty  ought  to  be 
the  greatest  and  beyond  dispute,  superior  to  what¬ 
ever  other  beauty  is  outside  of  God,  whether  in  the 
natural  or  supernatural  order.  And  indeed  in  the 
blessed  the  beauty  of  the  soul  is  the  more  sublime, 
the  higher  the  degree  of  glory  to  which  they  are 
raised.  Why  so?  Because  the  higher  their  glory 
is,  the  nearer  they  are  to  the  source  itself  of  beauty, 
which  is  the  Word,  and  therefore  the  more  they 
partake  of  its  influence.  As  to  the  body  its  beauty 
is  but  a  reflexion  of  the  beauty  of  the  soul,  which 
communicates  to  it  the  brightness  of  its  glory,  and 
on  this  account  Christ  said  of  the  just,  that  in  the 
resurrection  they  will  be  bright  as  the  sun:  “Then 
the  just  shall  shine  as  the  sun  in  the  kingdom  of 
their  Father. M  (Matth.  XIII,  43.)  Consequently 
this  splendor  of  corporal  beauty  will  be  the  greater, 
according  as  the  splendor  of  the  spiritual  beauty, 
from  which  it  has  its  origin,  will  be  greater.  From 
this  then  we  may  argue  what  must  be  the  beauty 
of  the  soul  and  of  the  body  of  Christ.  The  soul  of 
Christ  is  not  only  the  nearest  to  the  Word,  the 
beauty  of  God  and  the  fountain  of  all  that  is 
beautiful,  but  is  wholly  immersed  in  this  fountain 


CHRIST  THE  BEAUTY  OF  GOD.  5 1 

of  beauty.  But  why  say  immersed?  Because  it  is 
united  to  it  in  a  manner  tbe  most  ineffable,  most 
intimate,  and  substantial,  and  therefore  who  can 
describe  the  torrents  of  beauty  by  which  it  is 
inundated?  As  for  the  body  of  Christ,  it  too,  in 
its  own  way,  is  teeming  with  the  beauty  of  the 
Word.  Not  only  because  the  beauty  of  the  soul  is 
transfused  into  it,  but  moreover,  because  it  is  also 
conjoined  substantially  to  the  same  Word.  What 
then  shall  we  say?  We  shall  say  that  as  it  is 
written  of  the  Word,  that  it  is  the  brightness  of 
the  eternal  light,  the  unspotted  mirror  of  God’s 
majesty  and  the  image  of  his  goodness:  “The 
brightness  of  eternal  light,  the  unspotted  mirror  of 
God’s  majesty,  and  the  image  of  his  goodness.” 
(Wisd.  VII,  26):  so  it  may  be  affirmed  in  a  certain 
way,  that  the  most  sacred  humanity  of  Christ  is, 
as  it  were,  an  unspotted  and  most  clear  mirror,  in 
which  the  divine  beauty  of  the  Word  is  reflected 
and  shines  most  vividly.  It  shines  in  the  soul 
spiritually,  and  in  the  body  corporally,  that  is  con¬ 
formably  to  the  nature  and  capacity  of  the  one  and 
the  other.  It  shines  in  both,  not  infinitely,  it  is 
true,  yet  in  a  degree  most  sublime,  most  singular, 
and  without  comparison  more  eminent  than  in  any 
other  creature  whatever. 


Chapter  Vili. 


Mission  of  Christ. 

Consider  that  in  the  idea  of  a  mission  a  two¬ 
fold  relation  is  included;  one  is  of  the  person  sent 
towards  the  one  that  sends  ;  the  other  is  of  the 
person  sent,  towards  the  term  to  which  he  is  sent, 
for  every  one  that  is  sent,  is  sent  by  some  one  to 
some  term.  As  to  the  one  who  sends,  it  is  required 
that  the  person  sent,  proceed  in  some  manner  from 
him,  and  consequently,  that  the  one  who  sends, 
have  in  some  way  the  nature  of  a  principle  in 
relation  to  the  one  sent.  This  can  be  in  three 
ways;  either  by  command,  as  the  master  sends  his 
servant,  or  by  counsel,  as  the  counsellor  of  the 
king  sends  him  to  war;  or  by  origin,  as  the  foun¬ 
tain  sends  forth  its  waters,  the  sun  its  rays,  the 
tree  its  blossoms.  As  to  the  term,  it  is  required 
that  the  one,  who  is  sent,  begin  to  exist  there  in 
some  mode,  either  because  he  was  not  there  at  all 
before,  or  because  he  was  not  there  in  that  mode 
in  which  he  begins  to  be  there  now.  This  holds 
good  in  general  of  every  mission,  whether  in 
creatures  or  in  God,  for  it  pertains  to  the  very 
essential  notion  of  a  mission.  Therefore  even  in 
God  a  mission  implies  this  double  relation,  but 
without  the  imperfections.  By  consequence,  even 
in  God  the  one  that  is  sent  should  proceed  from 

(52) 


MISSION  OF  CHRIST. 


53 


the  one  that  sends;  not  however  by  command  or 
counsel,  since  that  implies  inferiority,  as  he  who 
commands  is  superior  in  authority,  and  he  who 
counsels  is  superior  in  wisdom;  but  solely  accord¬ 
ing  to  the  procession  of  origin.  And  as  regards 
the  term,  it  is  necessary  that  the  divine  person, 
who  is  said  to  be  sent,  should  not  now  begin  to 
exist  where  he  was  not  before,  for  this  is  repug¬ 
nant  to  his  immensity;  but  that  where  he  was 
before  in  one  mode,  he  should  begin  to  exist  in  a 
new  mode. 

Hence  we  infer,  that  properly  speaking,  to 
send  can  pertain  only  to  those  divine  persons,  who 
have  the  nature  of  principle,  namely  to  the  Father 
in  respect  to  the  Son,  and  to  both  the  Father  and 
the  Son  in  respect  to  the  Holy  Ghost.  On  the 
contrary,  to  be  sent  can  pertain  only  to  those  who 
proceed,  that  is  to  the  Son  and  to  the  Holy  Ghost. 
Accordingly  neither  the  Holy  Ghost  can  properly 
be  said  to  be  the  one  that  sends,  nor  the  Father 
the  one  that  is  sent.  Observe  then  the  difference 
between  sending  and  coming  or  dwelling.  By 
sanctifying  grace  all  the  three  divine  persons  come 
and  abide  in  the  soul:  “We  will  come  to  him,  and 
make  an  abode  with  him.”  (John  XIV,  23.) 
Yet  not  all  three  are  sent,  but  only  the  Son  and 
the  Holy  Ghost.  Hence  we  understand  also  how 
the  mission  of  the  divine  person  is  not  eternal,  but 
temporal.  The  reason  is  because,  as  we  have 
seen,  the  mission  essentially  includes  two  things, 
one  of  which  is  eternal,  and  the  other  temporal. 
The  procession  of  the  person  from  his  principle  is 


54  JESUS  CHRIST  THE  WORD  INCARNATE. 

eternal,  whilst  the  new  mode  of  the  person’s 
existence  in  the  term  is  temporal.  Hence  it  is 
that  a  mission  is  accomplished  in  time.  Nor  does 
this  imply  the  least  change  in  the  divine  person, 
but  in  the  creature  alone. 

The  mission  is  both  visible  and  invisible. 

Consider  that  the  mission  of  the  divine  person 
may  be  visible  or  invisible;  not  as  regards  the 
eternal  procession  of  the  person  that  is  sent  from 
his  principle,  since  that  is  always  invisible  and 
ineffable,  but  as  to  the  temporal  effect,  according 
to  which  the  person  sent,  begins  in  some  new  way 
to  be  in  the  term  to  which  he  is  sent.  The  mission 
therefore  will  be  said  to  be  visible,  if  the  temporal 
effect  is  sensibly  manifested  in  some  form.  It  will 
be  said  to  be  invisible  if  the  temporal  effect  does 
not  appear  to  the  senses,  but  is  merely  spiritual. 
The  mission  of  the  Holy  Ghost  on  the  apostles  in 
the  cenacle  was  visible,  because  there  the  effect  of 
the  inward  sanctification  of  their  souls  was  shown 
visibly  in  the  tongues  of  fire  which  appeared  over 
them.  The  mission  of  the  same  divine  Spirit  is 
invisible,  at  least  ordinarily,  in  those  who  receive 
baptism,  for  the  reason  that  the  effect  of  spiritual 
regeneration,  which  is  effected  by  this  sacrament, 
is  not  sensibly  manifested. 

Christ’s  mission  both  active  and  passive. 

The  mission  of  Christ  may  be  taken  either 
actively  or  passively,  or  even  in  this  sense,  that 
Christ  be  the  term  to  which  the  mission  is  made; 


MISSION  OF  CHRIST. 


55 


and  with  truth,  in  all  these  three  meanings  it  can 
be  taken,  provided  it  is  rightly  understood.  And 
in  the  first  place,  if  taken  actively,  it  means  that 
Christ  is  the  person  who  sends,  and  it  is  said  in 
relation  to  the  Holy  Ghost.  Now  it  is  most  true, 
that  Christ  has  sent,  and  does  send  the  Holy 
Ghost,  sometimes  visibly,  sometimes  invisibly. 
And  he  himself  has  declared  it  several  times:  “But 
when  the  Paraclete  shall  come,  whom  I  will  send 
you  from  the  Father,  the  Spirit  of  truth  who  pro- 
ceedeth  from  the  Father.”  (John  XV,  26.)  “If 
I  go  not,  the  Paraclete  will  not  come  to  you;  but 
if  I  go,  I  will  send  him  to  you.”  (John  XVI,  7.) 
“When  he  had  said  this,  he  breathed  upon  them, 
and  said  to  them:  receive  ye  the  Holy  Ghost.” 
(John  XX,  22.)  Notice  here  that  Christ  said, 
he  would  send  the  Holy  Ghost  ‘  from  the  Father 
and  who  proceeds  from  the  Father’,  so  that  we 
may  know  that  it  is  not  he  alone,  that  sends  him, 
but  he  together  with  the  Father,  seeing  that  the 
Father  and  the  Son  are  one  and  the  same  prin¬ 
ciple,  as  well  of  the  procession  of  the  Holy  Ghost, 
as  of  the  mission. 

Christ’s  passive  mission. 

Consider  the  passive  mission  of  Christ,  that  is, 
in  as  far  as  he  is  the  person  sent.  But  bear  in 
mind,  that  we  treat  here  of  Christ  as  God,  but  not 
as  man.  Consider  first  of  all  the  invisible  mission. 
Generally  the  invisible  mission  of  the  Divine  Per¬ 
sons  is  effected  by  the  gift  of  sanctifying  grace, 
since  by  this  gift  the  Divine  Persons  invisibly,  it 


56  JESUS  CHRIST  THE  WORD  INCARNATE. 


is  true,  but  really  begin  to  exist  in  tlie  creature  in 
a  new  mode.  God  exists  in  all  creatures  by  his 
essence,  power,  and  presence  as  the  first  cause  in 
its  effects.  But  besides  this  mode,  which  is  com¬ 
mon  through  the  gift  of  sanctifying  grace,  God 
begins  to  be  in  the  rational  creature  in  a  quite 
special  manner,  namely,  as  one  known  in  one 
that  knows  him,  as  the  beloved  in  the  lover,  and 
as  one  known  and  loved  with  supernatural  and 
deiform  acts,  and  as  a  most  affectionate  friend  most 
intimately  present;  and  according  to  this  special 
mode,  God  is  said  not  only  to  be  in  the  creature, 
but  also  to  dwell  in  it  as  in  his  temple.  This  being 
understood,  it  is  evident  that  by  this  new  manner 
of  existing  in  the  creature,  we  have  the  passive 
mission,  as  of  the  Holy  Ghost  from  the  Father  and 
from  the  Son,  so  also  of  the  Son  from  the  Father, 
since  there  is  added  to  the  eternal  procession  the 
other  constituent  element  of  the  mission,  which  is 
precisely  to  begin  in  a  new  mode  in  the  term. 

It  may  be  asked  whether,  and  how  the  invisible 
mission  of  the  Son  is  distinct  from  the  invisible 
mission  of  che  Holy  Ghost.  As  to  the  origin  of 
the  one  that  sends,  they  differ  no  doubt,  in  the 
same  form  as  the  generation,  by  which  the  Son 
proceeds  from  the  Father,  and  the  passive  spira- 
tion,  by  which  the  Holy  Ghost  proceeds  from  the 
Father  and  from  the  Son,  differ.  As  to  the  super¬ 
natural  gifts  by  which  the  Divine  Persons  dwell  in 
the  creature,  these  are  in  reality  the  effect  of  all  the 
three  Divine  Persons,  not  otherwise  than  the  other 
works  of  God  which  are  termed  ‘ad  extra.’  Never- 


MISSION  OF  CHRIST. 


57 


theless,  they  are  attributed  by  appropriation  to  one 
Person  rather  than  to  the  other,  according  as  they 
resemble  and  manifest  that  which  is  proper  of  that 
Person,  rather  than  that  which  is  proper  of  the 
other.  We  must,  therefore,  distinguish  in  these 
supernatural  effects  that  which  has  the  notion  of 
root,  and  that  which  has  the  notion  of  fruit,  which 
grows  from  such  a  root.  The  root  is  the  habit 
itself  of  sanctifying  grace  ;  and  the  fruits  are 
reduced  to  two,  to  the  enlightenment  of  the  intel¬ 
lect  by  the  gift  of  wisdom,  and  to  the  inflaming  of 
the  will  by  the  gift  of  charity.  As  far,  therefore, 
as  concerns  the  root  of  grace,  the  two  invisible 
missions  of  the  Son  and  of  the  Holy  Ghost  do  not 
differ.  But  they  differ  in  the  fruits,  for  the  invis¬ 
ible  mission  of  the  Son,  who  proceeds  as  the  mental 
word,  is  considered  in  relation  to  the  enlighten¬ 
ment  of  the  intellect  by  the  gift  of  wisdom;  and 
the  invisible  mission  of  the  Holy  Ghost,  who  pro¬ 
ceeds  as  love,  is  considered  in  relation  to  the 
inflaming  of  the  will  by  the  gift  of  charity.  It 
does  not  follow,  however,  from  this,  that  these  two 
invisible  missions  can  be  separated,  but  rather  the 
contrary;  for  the  reason  that  love  presupposes  the 
enlightenment  of  the  intellect;  and  the  enlighten¬ 
ment  of  the  intellect,  that  it  may  be  to  the  image 
of  the  Word,  must  be  productive  of  love,  since  the 
Word  is  Wisdom  breathing  eternal  Love. 

Christ’s  visible  mission. 

Consider  the  visible  mission  of  the  Son  of  God. 
That  mission  was  accomplished  in  the  incarnation, 


58  JESUS  CHRIST  THE  WORD  INCARNATE. 

when  the  Divine  Person  of  the  Word  made  himself 
visible  in  the  visible  nature  assumed  by  him.  In 
order  the  better  to  understand  this  mission,  com¬ 
pare  it  briefly  with  the  visible  mission  of  the  Holy 
Ghost,  and  examine  in  what  it  differs  from  it.  It 
differs  in  three  things.  First  in  the  visible  mission 
of  the  Holy  Ghost,  the  visible  creature  is  only  an 
indication  of  the  invisible  mission;  but  not  the 
term  to  which  the  mission  is  directed.  Thus  the 
fire,  which  appeared  over  the  Apostles,  was  a  sen¬ 
sible  indication  of  the  charity  diffused  into  their 
hearts,  —  but  the  term  of  the  mission  was  the 
Apostles  themselves,  not  the  fire.  On  the  contrary, 
in  the  visible  mission  of  the  Son,  the  visible  creat¬ 
ure,  which  was  the  human  nature,  was  not  only 
that  by  which,  and  in  which  the  invisible  mission 
manifested  itself,  but  was  at  the  same  time  the 
term  to  which  the  mission  was  made;  because  the 
Divine  Person  of  the  Word  was  sent  to  the  human 
nature,  and  in  it  began  to  exist  in  a  new  mode. 
In  the  second  place  in  the  visible  mission  of  the 
Holy  Ghost,  the  visible  creature  is  not  conjoined 
substantially  to  the  Holy  Ghost,  but  only  refers  to 
it  as  one  of  its  external  signs,  whereas  in  the  vis¬ 
ible  mission  of  the  Son,  the  human  nature  was 
assumed  by  the  Word  in  unity  of  person.  In  the 
third  place,  the  Holy  Ghost,  even  in  the  visible 
mission,  is  always  sent  by  the  Father  and  by  the 
Sou;  but  the  Son  is  sent  only  by  the  Father.  And 
if  it  is  sometimes  said  of  Christ,  that  he  was  sent 
by  the  Holy  Ghost,  according  to  the  words  of 
Isaias:  “The  Spirit  of  the  Ford  is  upon  me,  be- 


MISSION  OF  CHRIST. 


59 


cause  the  Lord  hath  anointed  me;  he  hath  sent  me 
to  preach  to  the  meek.”  (Isaias  LXI,  i.),  this  is 
to  be  understood  of  a  mission,  not  properly,  but 
improperly  so  called.  The  mission  properly  so 
called  regards  the  Divine  Person,  and  it  is  clear 
that  the  Divine  Person  of  the  Word  cannot  be  sent 
by  the  Holy  Ghost,  since  it  does  not  proceed  from 
the  Holy  Ghost.  The  mission,  improperly  so 
called,  regards  Christ  according  to  the  human 
nature,  in  which  he  is  less  than  the  Holy  Ghost, 
as  he  is  less  than  the  Father,  and  less  than  him¬ 
self,  in  as  much  as  he  is  God;  and  consequently 
Christ,  so  far  as  he  is  man,  can  be  said  to  be  sent 
by  the  Holy  Ghost,  as  also  by  the  Father,  and  by 
himself. 

Christ  the  term  of  the  invisible  and  visible  mission. 

Consider  that  Christ  was,  moreover,  the  term 
both  of  the  invisible  and  visible  mission;  not  indeed 
as  God,  as  is  evident,  but  as  man.  Therefore,  in 
relation  to  Christ  the  invisible  mission  of  the  Son 
and  of  the  Holy  Ghost  was  effected  in  the  begin¬ 
ning  of  his  conception,  but  not  afterwards.  Por 
what  reason?  it  may  be  asked.  Because  from  that 
first  instant  he  received  all  the  fulness  of  grace,  of 
wisdom,  and  of  charity.  The  visible  mission  of 
the  Holy  Ghost  was  realized  in  the  baptism  and 
in  the  transfiguration  :  in  the  baptism  under  the 
form  of  a  dove;  in  the  transfiguration  under  the 
form  of  a  luminous  cloud.  Observe,  however,  a 
difference  between  the  visible  mission  made  to 
Christ  and  the  visible  mission  made  to  others,  for 


6o  JESUS  CHRIST  THE  WORD  INCARNATE. 


instance,  to  the  Apostles.  The  visible  mission 
made  to  others  indicates  the  invisible  mission 
which  is  accomplished  in  them  at  that  same  time; 
but  the  visible  mission  made  to  Christ  was  not  an 
indication  of  a  new  invisible  mission  which  was 
operated  in  that  instant,  but  of  the  invisible  mission 
which,  as  we  have  just  said,  was  already  perfectly 
accomplished  in  him  from  the  first  moment  of  his 
conception. 


Chapter  IX. 

The  Incarnation. 

The  work  of  the  incarnation  consists  in  this, 
that  the  second  person  of  the  most  Holy  Trinity, 
who  subsists  in  the  divine  nature  from  all  eternity, 
began  in  time  to  subsist  also  in  the  human  nature 
assumed  by  him:  whence  as  by  the  subsistence  in 
the  divine  nature  he  is  true  God  from  all  eternity, 
so  also  by  the  subsistence  in  the  human  nature  he 
became  in  time  true  man.  And  this  was  accom¬ 
plished  without  any  alteration  in  the  Divine  Per¬ 
son,  which  by  such  a  union  with  the  human  nature 
neither  gained  nor  lost  any  perfection,  in  the  same 
manner  as  when  God  drew  the  world  from  nothing, 
he  was  not  changed,  nor  was  any  point  of  perfec- 
'  tion  diminished,  or  increased  in  him;  but  all  the 
change  was  on  the  side  of  the  creatures,  which 
passed  from  not  being  into  being. 

The  Divine  Word,  therefore,  united  himself  to 
the  humanity,  not  laying  aside  his  grandeur,  but 
assuming  our  littleness,  not  lowering  his  divinity, 
but  exalting  our  nature,  and  uniting  it  to  his  own 
with  the  closest  union,  nay,  the  greatest  of  all,  if 
the  supreme  union  of  the  Divine  Person  be  con¬ 
sidered,  in  which  the  two  natures  are  united,  and 
with  a  union  consequently  not  accidental,  but  most 
truly  substantial.  Because  although  the  two  nat- 

(61) 


Ó2  JESUS  CHRIST  THE  WORD  INCARNATE. 

ures  remain  distinct  from  each  other,  and  do  not 
constitute  a  third  nature  composed  of  both,  yet  they 
are  united  in  the  one  sole  and  same  person,  to 
which  the  one  and  the  other  really  belong.  Just 
as  in  us  the  soul  and  the  body  are  substantially 
joined  together,  not  only  on  account  of  the  unity 
of  nature  which  they  form,  but  also  on  account  of 
the  unity  of  the  Person,  which  subsists  together  in 
the  one  and  in  the  other. 

Union  of  the  human  nature  and  the  Divine  Person. 

Consider  two  consequences  of  this  most  wonder¬ 
ful  union  between  the  human  nature  and  the 
Divine  Person,  which  will  help  us  to  understand 
this  mystery  a  little  better,  so  far  at  least,  as  a 
mystery  may  be  understood  by  us. 

The  first  consequence  is,  that  although  only 
one  Person  of  the  Blessed  Trinity  became  incarnate, 
namely  the  Son,  yet  by  reason  of  the  incarnation 
of  this  Person,  the  Father  also  and  the  Holy  Ghost, 
who  are  not  united  substantially,  it  is  true,  to  the 
humanity  of  Christ,  dwell  in  it  by  a  new  and  most 
special  title,  in  such  a  manner,  that  if  they  were 
not  in  it  by  essence,  by  power  and  presence,  as 
they  are  in  all  created  things,  nor  by  grace,  as  they 
are  in  all  the  just,  they  would  nevertheless  be  there 
by  this  other  most  singular  title  solely  proper  of 
Christ.  And  what  is  this  title?  It  is  the  identity 
of  nature  and  the  necessary  mutual  indwelling  of 
the  Divine  Persons  in  each  other;  from  which  it 
results  that  where  one  Person  is,  it  cannot  be  but 
that  the  others  also  will  be  found  with  it;  and, 


THE  INCARNATION. 


63 


therefore,  since  the  Person  of  the  Word  is  in  the 
humanity  of  Christ,  it  can  not  be  that  the  Father 
himself  and  the  Holy  Ghost  are  not  there. 

Nevertheless,  the  Word  alone  is  in  the  human¬ 
ity  as  subsisting  in  it;  the  Father  and  the  Holy 
Ghost  are  there  simply  as  abiding  therein  ;  and, 
consequently,  the  Word  alone  was  made  man,  and 
not  the  Father  nor  the  Holy  Ghost. 

The  other  consequence  is,  that  between  the 
divine  and  the  human  nature  in  Christ  there  occurs 
a  species  of  circuminsession  similar  to  that  which 
exists  among  the  Divine  Persons  in  the  Trinity. 
By  the  term  circuminsession  theologians  mean  the 
reciprocal  inexistence  of  the  three  Divine  Persons 
in  each  other,  of  the  Father  in  the  Son,  of  the  Son 
in  the  Father,  of  the  Holy  Ghost  in  the  Father 
and  in  the  Son,  and  of  the  Father  and  Son  in  the 
Holy  Ghost,  by  reason  of  the  unity  of  the  nature, 
which  is  the  same  and  common  to  the  three  Divine 
Persons.  Consequently,  unity  of  nature  is  the 
foundation,  and  the  bond,  as  it  were,  of  such  re¬ 
ciprocal  indwelling  among  the  three  Divine 
Persons.  Now  as  in  the  Trinity  the  three  Persons 
are  united  in  one  nature,  so  in  Christ  the  two 
natures  are  united  in  one  Person;  and  hence,  as  in 
the  Trinity,  by  the  unity  of  nature,  the  three  Per¬ 
sons  mutually  indwell  in  each  other,  so  also  in 
Christ,  by  the  unity  of  Person,  the  two  natures 
mutually  indwell  in  one  another.  This  is  the 
reason  why  we  said,  that  between  the  two  natures 
in  Christ,  there  is  a  certain  circuminsession  similar 
to  that  which  takes  place  in  the  Trinity.  But  to 


64  JESUS  CHRIST  THE  WORD  INCARNATE. 

avoid  mistake,  we  must  observe  a  two-fold  differ¬ 
ence  that  is  found  between  the  two.  In  the  Trinity 
the  real  distinction  is  between  the  Persons,  and  the 
unity  is  in  the  nature;  in  Christ  the  real  distinction 
is  between  the  natures,  and  the  unity  is  in  the 
Person.  In  the  second  place,  in  the  Trinity  all 
the  three  terms,  which  reciprocally  indwell  in 
each  other,  that  is,  all  the  three  Divine  Persons 
are  identified  with  the  divine  nature,  which  is  the 
bond  of  their  reciprocal  inexistence  in  each  other; 
in  Christ,  only  one  of  the  terms,  viz.  the  divine 
nature,  is  identified  with  the  Divine  Person,  which 
is  here  the  bond  of  the  mutual  indwelling  of  the 
two  natures;  the  other  term,  that  is  to  say,  the 
human  nature,  although  it  is  made  proper  of  the 
Divine  Person  and  substantially  united  to  it,  re¬ 
mains  however  always  really  distinct  from  it,  and 
infinitely  diverse. 

The  end  of  the  incarnation. 

The  end  of  the  incarnation  was  to  repair  human 
nature  fallen  from  primitive  justice,  by  removing 
the  stain  of  the  guilt  and  the  debt  of  punishment, 
both  as  to  original  sin,  and  to  all  the  other  sins 
superadded  to  it.  It  is  said  however  with  truth, 
that  Christ  came  into  the  world  principally  to  blot 
out  original  sin,  for  he  desired  most  to  take  from 
us  that  sin  which  was  our  greatest  evil.  Now 
original  sin  was  a  greater  evil  than  our  actual  ones, 
not  in  intension,  but  in  extension,  because  it  in¬ 
fected  the  whole  human  race.  As  for  other  sins, 
if  they  are  not  actually  destroyed,  it  is  not  because 


THE  INCARNATION. 


65 


Jesus  Christ  did  not  come  to  redeem  us  from  them 
all,  but  it  is  through  the  fault  of  those  who  do  not 
wish  to  partake  of  the  most  precious  fruit  of  his 
redemption.  “The  light  came  into  the  world,  and 
men  loved  darkness  rather  than  the  light.”  (John 
III,  19.)  Jesus  Christ,  the  sun  of  justice,  brought 
light  to  all,  the  light  of  grace  for  this  life,  and  the 
light  of  glory  for  the  next.  If  however  men  per¬ 
sist  in  shutting  their  eyes  to  this  light,  and  con¬ 
sequently  remain  in  the  darkness  of  their  sins,  and 
fall  afterwards  into  the  darkness  of  eternal  per¬ 
dition,  the  fault  of  this  is  not  at  all  to  be  attributed 
to  the  light,  which  shone  also  for  them,  but  to 
their  stolid  obstinacy,  which  refused  to  see  it. 

The  incarnation  not  absolutely  necessary. 

The  incarnation,  absolutely  speaking,  was  not 
necessary,  since  it  was  not  necessary  that  human 
nature  should  be  repaired  ;  or  even  if  God  willed 
that  it  should  be  raised  up  from  its  fall,  it  was  not 
necessary  that  he  should  do  it  in  the  present  form, 
for  he  could  have  effected  it  in  many  other  ways: 
either  by  condoning  sin  by  the  pure  effect  of  his 
mercy,  without  requiring  any  satisfaction,  or  by 
being  contented  with  an  imperfect  satisfaction, 
such  alone  as  could  be  given  by  man.  But  once 
that  God  exacted  a  perfect  satisfaction,  such  as 
would  be  a  compensation  adequate  to  the  fault, 
the  incarnation  was  needed  for  us.  For  no  mere 
man  could  ever  have  rendered  such  a  satisfaction, 
both  for  the  reason  that  the  good  of  one,  or  even 
of  many  individuals,  cannot  equal  the  evil  of  the 

5 


66  JESUS  CHRIST  THE  WORD  INCARNATE. 

whole  nature,  and  also  because  sin  has  a  certain 
infinity,  by  being  an  offence  against  the  infinite 
majesty  of  God.  Consequently,  it  was  necessary 
that  the  satisfaction  should  be  offered  by  a  person, 
who  should  be  at  the  same  time  man,  since  it  had 
to  be  offered  for  the  sin  of  man,  and  also  God,  so 
that  his  satisfaction  might  have  an  infinite  value, 
and  thus  be  tantamount  to  the  offence.  Now  this 
is  the  same  as  to  say  that  the  incarnation  was 
necessary,  by  which  the  Divine  Person  would 
assume  human  nature  and  become  God-Man. 


Chapter  X. 


Fitness  of  the  Incarnation  on  the  part  of  God. 

To  take  human  flesh  was  not  in  the  least  un¬ 
suitable  to  God,  but  rather  most  becoming.  For 
is  it  not  exceedingly  befitting  to  God  to  manifest 
externally  the  immense  riches  of  his  invisible  per¬ 
fections?  This  is  the  end  to  which  all  creation 
was  directed.  “For  the  invisible  things  of  God 
are  clearly  seen,  being  understood  by  the  things 
that  are  made.”  (Rom.  I,  20.)  And  again,  “The 
heavens  declare  the  glory  of  God.”  (Ps.  XVIII.) 
All  creatures  are  as  a  book,  in  which  are  written 
the  grandeurs  of  God;  or  rather  they  are,  as  it 
were,  so  many  words  which  proclaim  and  exalt  the 
wonders  of  their  Creator  ;  and  because  they  are 
finite  and  imperfect,  they  strive  in  many  ways  to 
say  what  God  says  by  his  unique,  infinite,  and 
eternal  word  which  is  his  Word.  Now  in  the  mys¬ 
tery  of  the  incarnation  the  divine  perfections  are 
manifested  in  the  most  excellent  manner,  especially 
his  mercy,  his  justice,  his  wisdom  and  power. 
His  mercy,  because  his  heart  could  not  bear  to  see 
the  ruin  into  which  his  creatures  were  fallen,  and 
therefore  he  wished  to  extend  his  hand  to  relieve 
them.  His  justice,  because  man  having  been 
overcome  and  made  a  slave  of  the  infernal  tyrant, 
he  wished  that  he  should  be  set  at  liberty  not  by 
any  other  than  by  man;  in  such  a  manner,  how- 

(67) 


68  JESUS  CHRIST  THE  WORD  INCARNATE. 


ever,  that  the  rigor  of  justice  should  be  firmly 
maintained.  His  wisdom,  because  he  knew  how 
to  devise  a  way  the  best  adapted  to  cancel  a  debt 
which  was  most  difficult  to  pay.  His  power,  be¬ 
cause  there  is  no  greater  nor  more  wonderful  work 
than  that  God  should  be  made  man. 

A  second  reason  for  the  fitness  of  the  Incarnation. 

Consider  a  second  reason  why  it  appears  evi¬ 
dent,  how  much  it  was  becoming  to  God  to  become 
incarnate.  In  general,  that  is  fitting  to  a  thing, 
which  is  suitable  to  it  according  to  the  proper  con¬ 
dition  of  its  nature.  Thus,  for  example,  it  is  fitting 
to  man  to  reason,  because  that  is  conformable  to 
the  rational  nature  which  he  has.  In  like  manner 
it  is  fitting  to  a  flower  to  spread  its  perfumes 
around;  it  is  fitting  to  the  sun  to  diffuse  its  rays, 
because  all  this  is  according  to  their  natural  char¬ 
acter.  Now  the  nature  of  God  is  to  be  good,  nay, 
he  is  the  very  essence  of  goodness;  and  it  is  en¬ 
tirely  according  to  the  proper  nature  of  goodness  to 
communicate  itself  to  another.  It  is,  therefore, 
befitting  to  God,  the  supreme  good,  to  communi¬ 
cate  himself  to  the  creature,  and  in  a  supreme 
manner;  and  this  is  just  what  he  did  in  the  incar¬ 
nation  by  uniting  the  created  nature  to  himself, 
and  himself  to  it  by  the  most  intimate  kind  of 
union  that  can  be  formed  between  the  infinite  and 
the  finite. 

Reasons  why  it  was  most  fitting  that  the  second 
Person  should  become  incarnate. 

Although  any  of  the  three  divine  Persons  might 
have  become  incarnate,  it  was  however  most  be- 


ElTNES  OK  THE  INCARNATION.  69 

fitting  for  several  reasons,  that  the  second  Person, 
that  is,  the  Son,  should  become  incarnate.  First, 
because  as  human  nature  had  been  created  by  the 
power  of  the  Father  through  the  Word,  as  every¬ 
thing  else,  so  it  was  also  proper  that  it  should  be 
re-created  by  the  power  of  the  Father  through  the 
Word,  so  that  the  regeneration  might  correspond 
to  the  first  generation.  Secondly,  because  those 
things  which  are  alike  to  each  other,  are  suitably 
associated  together.  Now  all  creatures  are  made 
after  the  likeness  of  the  Word  of  God,  since  the 
Word  is  the  exemplary  idea  of  all  that  is  created. 
Thirdly,  because  as  the  artist,  for  example,  the 
painter  or  the  sculptor,  in  order  to  restore  a  picture 
or  a  statue  from  the  damages  which  it  may  have 
sustained,  makes  use  of  that  very  same  exemplary 
idea  which  regulated  the  first  formation  of  the 
work;  so  in  the  same  manner,  it  was  proper  that 
human  nature,  having  degenerated  from  its  primi¬ 
tive  perfection,  should  be  repaired  by  its  same 
divine  archetype.  Fourthly,  because  although  all 
creatures  resemble  the  Word,  yet  human  nature 
enjoys  such  resemblance  in  a  most  particular  way 
by  the  reason  with  which  it  is  endowed,  and  not¬ 
ably  by  the  elevation  to  the  supernatural  order  of 
grace  and  of  glory. 

Accordingly,  we  find  in  the  holy  scripture  the 
same  name  ‘image  of  God’  given  both  to  the  Word 
and  to  man.  Of  the  Word  the  Apostle  says,  that 
he  is  ‘the  image  of  the  invisible  God.’  (Colos.  I, 
15.)  And  the  same  Apostle  says  of  man,  that 
‘he  is  the  image  and  glory  of  God.’  (1.  Cor.  XI, 


70  JESUS  CHRIST  THE  WORD  INCARNATE. 


7.)  It  is  true  that  of  the  Word  it  must  be  under¬ 
stood,  that  he  is  the  perfect  image,  and  for  that 
reason  in  the  same  divine  nature  as  the  Father; 
of  man,  that  he  is  the  imperfect  image,  and  for 
that  reason  in  a  nature  different,  and  participated 
from  the  divine.  But  for  this  very  reason  as  this 
imperfect  image  of  God  became  deformed,  since  it 
was  impressed  on  a  frail  and  changeable  nature,  it 
was  fitting  that  it  should  be  reformed  by  him  who 
is  the  perfect  and  unchangeable  image  of  God; 
just  as  when  the  image  of  the  king,  stamped  on 
wax,  becomes  disfigured,  it  is  renewed  by  means 
of  the  firm  and  solid  image  of  the  king’s  seal. 
Fifthly,  because  the  proper  perfection  of  man  as 
such,  namely  as  rational,  is  wisdom;  and  the  Word 
of  God  is  eternal  wisdom,  and  the  fountain  of  all 
wisdom:  “The  Word  of  God  on  high  is  the  foun¬ 
tain  of  wisdom.”  (Keel.  I,  5.)  Werefore  it  was 
fitting  that  from  this  fountain  man  should  obtain 
his  perfection.  Sixthly,  because  the  end  of  the 
incarnation  was,  that  men  should  become  worthy 
of  the  heavenly  inheritance  which  is  due  to  sons 
only:  “If  sons  also  heirs.”  (Rom.  VIII,  17.) 
It  was  proper,  therefore,  that  through  this  same 
natural  Son  of  God  they  also  should  acquire  a  like 
sonship  in  the  way  in  which  they  are  capable,  that 
is,  by  adoption:  “Those  whom  he  foreknew  he 
also  predestinated  to  be  conformable  to  the  image 
of  his  Son.”  (Rom.  VIII,  29.)  Seventhly,  be¬ 
cause  as  man  had  estranged  himself  from  God  by 
an  inordinate  desire  of  knowledge,  it  was  proper, 
on  that  account,  that  he  should  return  to  God  by 
means  of  the  true  wisdom. 


Chapter  XI. 


Fitness  of  the  Incarnation  on  our  part. 

If  the  proper  condition  of  human  nature  be 
attentively  examined,  there  appears  in  it  a  special 
fitness  to  be  assumed  by  the  Son  of  God.  And, 
indeed,  in  human  nature  there  is  linked  together  a 
twofold  congruity  for  such  an  assumption,  namely, 
dignity  and  necessity.  Dignity,  because  it  is  in¬ 
tellectual,  and,  therefore,  suitable  and  naturally 
inclined  to  be  united  to  the  Word  in  some  manner 
by  its  operation  in  knowing  and  loving  it.  Neces¬ 
sity  also,  because  subject  to  original  sin,  and  con¬ 
sequently  in  need  of  reparation.  Now  these  two 
congruities  were  found  united  in  no  other  nature; 
for  in  the  irrational  nature  dignity  was  wanting, 
and  in  the  angelic  nature  necessity  was  wanting. 
It  might  be  objected  that  necessity  was  wanting 
indeed  in  the  good  angels,  because  sin  was  want¬ 
ing,  but  not  wanting  in  the  rebels.  I  answer  that 
it  was  wanting  in  the  rebels,  because  their  sin  was 
not  remediable,  in  the  same  way  as  the  sin  of  man 
is  not  remediable  after  death.  “Death  is  to  men 
what  the  fall  was  to  the  angels. ”  (St.  John  of 
Damascus.)  As  by  death  the  state  of  trial  ceases 
in  man,  and  the  state  of  final  destination  begins, 
where  there  is  no  longer  place  for  amendment  and 
remission,  so  also  it  happened  in  the  wicked  an- 

(71) 


72  JESUS  CHRIST  THE  WORD  INCARNATE. 

ge is  through  their  prevarication.  To  understand 
this  point  well,  we  must  remember  that  the  state 
of  trial  for  the  angels  was  all  confined  to  a  single 
instant  in  which,  by  corresponding  to  grace,  they 
should  have  merited  happiness,  and  could  also  by 
rejecting  grace  merit  damnation.  The  reason  of 
this  is,  because  grace  accommodates  itself  to  na¬ 
ture,  and  it  is  proper  of  the  nature  of  the  angels  not 
to  proceed  gradually,  and  by  way  of  reasoning  in 
the  acquisition  of  knowledge,  and  in  general  of 
their  connatural  perfection,  but  to  attain  at  once 
all  the  perfection  to  which  they  are  naturally 
ordained.  Now  as  by  nature  they  are  ordained  to 
natural  perfection,  so  by  the  first  meritorious  act 
they  found  themselves  ordained  to  the  supernatural 
perfection  of  glory;  and,  consequently,  as  they 
obtained  at  once  their  natural  perfection,  so  like¬ 
wise  immediately  after  that  first  act,  the  good 
angels  attained  the  full  possession  of  their  super¬ 
natural  perfection,  and  were  happy;  and,  on  the 
contrary,  the  angels  who  prevaricated,  having  in 
that  first  act  gone  astray,  lost  it  without  remedy 
and  were  condemned. 

The  Incarnation  the  most  useful  means  for  us. 

Although  the  Incarnation  of  the  Word  was  not 
a  necessary  means  for  healing  human  nature,  yet 
it  was  the  most  useful  for  us,  because  it  was  the 
most  adapted  to  promote  our  good.  First  in  re¬ 
gard  to  faith,  which  is  better  certified,  since  we 
believe  God  himself,  who  speaks  directly;  for  as 
St.  Augustine  says:  “The  Son  of  God,  who  is 


FITNESS  OF  THE  INCARNATION  ON  OUR  PART.  73 

truth  itself,  having  become  man,  constituted  and 
established  faith,  in  order  that  man  might  with 
greater  confidence  advance  to  truth.”  Secondly, 
in  regard  to  hope;  because  nothing  was  so  neces¬ 
sary  to  raise  our  hope,  as  to  make  us  know  how 
much  God  loved  us.  Now  what  proof  of  this  could 
there  be  more  evident,  than  that  the  Son  of  God 
should  deign  to  become  partaker  of  our  nature  ? 
Thirdly,  in  regard  to  charity,  which  is  most  greatly 
inflamed  at  seeing  the  wonderful  love  of  God 
towards  us.  Fourthly,  as  to  the  practice  of  virtue, 
to  which  the  words  and  example  of  the  Word  in¬ 
carnate  are  the  most  powerful  incentive;  for  as 
St.  Augustine  remarks:  “Man  who  could  be  seen, 
was  not  to  be  followed  ;  God  who  could  not  be 
seen,  was  to  be  followed.  In  order,  therefore,  that 
one  might  be  shown  to  man,  who  could  be  seen  by 
man,  and  followed  by  man,  God  was  made  man.” 
Fifthly,  as  to  the  full  participation  of  the  divinity, 
which  is  man’s  true  beatitude,  and  our  last  end; 
for  in  Christ  the  fulness  of  the  divinity  was  com¬ 
municated  substantially  to  the  humanity;  whence 
we  also  draw  confidence  of  being  able  to  become 
partakers  of  the  divine  nature  by  grace  and  by  the 
beatific  vision. 

The  Incarnation  the  means  of  freeing  us  from 

every  evil. 

The  incarnation  was  also  the  most  efficacious 
means  of  removing  from  us  every  evil.  First, 
because  by  it  man  is  instructed  not  to  prefer  the 
demon  to  himself,  nor  to  make  much  account  of 


74  JESUS  CHRIST  THE  WORD  INCARNATE. 

him  for  being  entirely  spirit,  whilst  he  sees  human 
nature  so  much  elevated  by  union  with  the  divine 
Person.  Secondly,  that  by  understanding  better 
how  great  is  the  dignity  of  his  own  nature,  he  may 
render  himself  even  more  solicitous  not  to  debase 
it  by  sin.  Hear  St.  Reo:  “Recognize,  O  Christian, 
your  dignity  ;  and  having  been  made  partaker  of 
the  divine  nature,  do  not  return  to  your  former 
vileness  by  a  degenerate  way  of  living. ”  Thirdly, 
it  contributes  greatly  to  keep  down  our  presump¬ 
tion,  whilst  we  see  how  great  is  the  necessity  of 
satisfaction  and  merits  for  obtaining  pardon  and 
salvation.  Fourthly,  because  it  helps,  moreover, 
to  crush  and  confound  our  pride,  the  root  of  all 
our  evils,  by  placing  under  our  eyes  the  examples 
of  a  God  so  exceedingly  humbled.  Fifthly,  in 
order  to  effect  condignly  our  deliverance  from  the 
slavery  of  sin,  for  which  neither  man  alone,  nor 
any  other  mere  creature  was  sufficient.  “Weak¬ 
ness”,  as  St.  Reo  says,  “is  assumed  by  power, 
lowliness  by  majesty,  mortality  by  eternity;  in  order 
that,  as  it  was  suitable  for  our  remedy,  one  and  the 
same  mediator  between  God  and  men  could  die  as 
man,  and  rise  again  as  God.  For  unless  he  were 
true  God,  he  could  not  afford  the  remedy;  and  un¬ 
less  he  were  true  man,  he  could  not  furnish  the 
example.” 


Chapter  XII. 


Fitness  of  the  Incarnation  as  to  the  Time. 

Consider  that  God  sent  his  divine  Son  in  the 
fulness  of  time;  that  is,  in  the  time  which,  accord¬ 
ing  to  his  infinite  wisdom  and  most  beneficent 
charity,  he  had  ordained,  so  that  his  coming  might 
turn  to  our  greater  profit:  “But  when  the  fulness 
of  time  came,  God  sent  his  Son  .  .  .  that  he  might 
redeem  those  who  were  under  the  law,  that  we 
might  receive  the  adoption  of  sons.”  (Gal.  IV, 

4,  5-) 

First  of  all  reflect  how  very  justly  this  time  is 
called  full  time.  For  in  it  were  fulfilled  the  figures 
of  the  law,  as  Jesus  himself  testified,  saying: 
“Think  not  that  I  am  come  to  destroy  the  law  or 
the  prophets,  but  to  fulfil.”  (Matth.  V,  17.)  Be¬ 
cause  in  it  were  accomplished  the  promises  made 
in  so  many  ways  and  so  often  by  God  to  the  ancient 
fathers  concerning  the  future  Messiah.  But  above 
all  by  the  fulness  of  grace  which  the  divine  Re¬ 
deemer  came  to  bring  into  the  world.  For  Jesus 
Christ  was  truly  that  ‘river  of  God  full  of  waters’ 
mentioned  in  the  psalms.  He  was  the  river  of 
God,  because  proceeding  from  God,  and  sent  by 
God:  he  was  full  of  the  living  waters  of  grace,  of 
those  waters  which  spring  up  to  eternal  life:  and 
he  came  among  us  to  inundate  our  souls  abun- 

(75) 


76  JESUS  CHRIST  THE  WORD  INCARNATE. 

dantly  with  his  waters,  so  that  we  too  might  par¬ 
take  of  his  plenitude  to  such  a  degree  that  our  very 
hearts  might  become  sources  of  like  waters  and  of 
like  rivers.  “And  of  his  fulness  we  have  all  re¬ 
ceived.  ”  (John  I,  16.)  “The  water  that  I  will 
give,  shall  become  in  him  a  fountain  of  water 
springing  up  unto  life  everlasting.  ’  ’  (John  IV,  14.  ) 
“Jesus  stood,  and  cried  out,  saying:  ‘If  any  man 
thirst,  let  him  come  to  me  and  drink.  He  that 
believeth  in  me,  as  the  Scripture  saith,  out  of  his 
belly,  shall  flow  rivers  of  water.’  ”  (John  VII, 

37.  38-) 

Why  the  Incarnation  did  not  take  place  in  the 

beginning. 

No  doubt  some  will  ask,  why  the  eternal  Father 
did  not  send  his  Son  at  the  beginning  of  the  world, 
or  immediately  after  the  fall  of  Adam.  He  did 
not  send  him  at  the  beginning  of  the  world,  for  the 
reason  that  the  work  of  the  incarnation  was  partic¬ 
ularly  directed  as  a  remedy  of  human  nature;  and 
medicine  is  given  only  to  those  who  are  already 
sick:  “They  that  are  in  health  need  not  a  physi¬ 
cian,  but  they  that  are  sick.  .  .  .  For  I  am  not 
come  to  call  the  just,  but  sinners. “  (Matt.  IX,  12, 
13.)  Nor  did  he  send  him  immediately  after  the 
fall  of  Adam,  chiefly  because  this  required  the  very 
quality  of  human  prevarication  which  had  sprung 
from  pride.  It  was  therefore  necessary  that  man 
should  be  delivered  in  such  a  manner,  that  he 
should  first  humble  himself  by  recognizing  his  own 
misery  and  the  necessity  he  had  of  a  deliverer. 
On  this  account  God  left  him  in  the  first  place 


FITNESS  OF  THE  INCART ATION  AS  TO  THE  TIME.  77 

under  the  natural  law  alone,  in  order  that  he  might 
experience  the  strength,  or  rather  the  weakness,  of 
his  nature.  Afterwards  he  added  the  written  law, 
and  permitted  the  malady  still  to  increase,  not 
through  the  fault  of  the  law,  but  through  the 
human  frailty,  to  the  end  that  man,  always  feeling 
his  infirmity  more  and  more,  might  more  earnestly 
invoke  the  physician,  and  seek  the  aid  of  grace. 
In  the  next  place,  this  was  in  accordance  with  the 
orderly  progress  in  good,  according  to  which  it  is 
required  to  begin  with  the  imperfect  and  then  ad¬ 
vance  to  the  perfect.  Hence  the  apostle  says  : 
“Not  first  that  which  is  spiritual,  but  that  which 
is  animal.  The  first  man  was  of  the  earth,  earthly; 
the  second  man  from  heaven,  heavenly.  .  .  There¬ 
fore,  as  we  have  borne  the  image  of  the  earthly, 
let  us  bear  also  the  image  of  the  heavenly.” 
(i.  Cor.  XV,  46,  47,  49.) 

The  animal  and  earthly  man  was  to  precede, 
and  afterwards  the  spiritual  and  heavenly  man  was 
to  follow;  first  we  were  to  bear  the  image  of  the 
earthly  Adam  by  being  subject  with  him  to  the 
death  of  sin,  and  afterwards  to  bear  the  image  of 
the  heavenly  Adam  by  rising  with  him  and  by  him 
to  the  life  of  grace  and  glory.  In  the  third  place, 
as  the  coming  of  a  great  monarch  is  accustomed  to 
be  announced  a  long  time  beforehand,  so  that  the 
subjects  may  prepare  themselves  to  receive  him 
with  more  honor,  so  also  it  was  even  far  more 
becoming  the  dignity  of  the  Word  incarnate,  that 
his  coming  should  be  signified  beforehand,  and 
promised  in  many  ways,  in  order  that  men  might 


78  JESUS  CHRIST  THE  WORD  INCARNATE. 


conceive  a  greater  desire  and  expectation  of  him, 
and  receive  him  with  more  faith. 

The  Incarnation  came  neither  too  early  nor  too  late. 

As  it  was  not  expedient  that  the  incarnation 
should  take  place  at  the  beginning  of  the  world, 
so  also  for  several  reasons  it  was  not  expedient 
that  it  should  be  delayed  to  the  end.  First,  in 
order  that  human  nature  might  be  able  to  enjoy 
longer  and  more  abundantly  the  precious  fruit  of 
the  redemption.  In  the  next  place,  in  order  that 
the  remedy  might  not  come  too  late;  for  if  it  had 
been  deferred  so  long,  the  perversion  of  the  human 
race,  which  under  the  natural  and  under  the  writ¬ 
ten  law  went  on  always  increasing,  would  have 
come  to  such  a  pass  that  all  knowledge  and  rev¬ 
erence  of  God,  and  all  regard  for  morality,  would 
have  disappeared  from  the  face  of  the  earth.  Fi¬ 
nally,  in  order  that  the  extent  of  the  divine  power 
might  be  shown,  which  in  many  different  ways 
worked  out  the  salvation  of  men;  first  by  faith  in 
the  future,  and  then  by  faith  in  the  present  and 
the  past. 


Chapter  XIII. 


The  Quality  of  the  Human  Nature  assumed 

by  Christ. 

The  Son  of  God,  through  his  inexplicable 
charity  and  most  tender  mercy  towards  men,  being 
in  the  form,  that  is,  in  the  nature  of  God,  and 
therefore  true  God,  abased  himself  not  by  losing 
the  plenitude  of  his  divine  nature,  but  by  taking 
the  form,  that  is,  the  true  and  real  nature  of  a 
servant,  and  becoming  man  like  us.  “Who  being 
in  the  form  of  God  ....  abased  himself  and  took 
the  form  of  a  servant,  being  made  to  the  likeness 
of  men.’J  The  most  sacred  body  of  Christ  is 
therefore  in  the  first  place  a  true  and  real  body, 
and  in  every  respect  like  ours,  being  composed  of 
flesh,  of  bones  and  blood,  and  in  a  word  of  all  the 
various  parts  which  are  required  for  the  constitu¬ 
tion  and  integrity  of  the  human  body.  “Feel  and 
see,”  said  Christ  to  the  disciples,  “for  a  spirit  hath 
not  flesh  and  bones,  as  you  see  me  to  have.” 
(Iyuke  XXIV,  39.)  And  if  Christ  is  called  by  the 
apostle  a  heavenly  man,  and  one  come  down  from 
heaven,  it  is  not  because  his  body  was  not  truly 
terrestrial  and  human;  but  he  is  said  to  have  de¬ 
scended  from  heaven,  first  on  account  of  his  divin¬ 
ity  which,  without  ceasing  to  be  in  heaven,  began 
to  be  here  on  earth  in  a  new  manner,  that  is, 

(79) 


8o  JESUS  CHRIST  THE  WORD  INCARNATE. 


according  to  human  nature;  and  again,  because 
the  body  of  Christ  was  formed  by  heavenly  power, 
that  is,  by  the  operation  of  the  Holy  Ghost. 

The  soul  of  Christ  truly  and  really  a  human  soul. 

In  like  manner  the  most  holy  soul  of  Christ  is 
truly  and  really  a  human  soul,  that  is,  a  rational 
soul  endowed  with  all  and  the  same  faculties  as  our 
souls,  and  is  substantially  united  to  the  body  as  its 
form,  vivifying  it  and  constituting  together  with  it 
a  true  and  perfect  human  nature,  that  is,  of  the 
same  kind  as  our  own.  The  only  difference  is, 
that  in  us  the  compound  nature  which  results  from 
the  union  of  the  soul  with  the  body,  subsists  in 
itself  and  by  itself,  and  is  therefore  a  person  also; 
whereas  in  Christ  the  human  nature  is  joined  to 
the  pre-existent  Person  of  the  Word,  which  subsists 
in  it,  and  not  it  in  itself,  and  therefore  in  Christ  it 
is  not  a  person.  So  if  it  be  said  in  the  Scripture 
that  the  Word  was  made  flesh,  it  is  not  meant  by 
that  to  exclude  the  soul,  but  because  in  scriptural 
language  the  word  flesh  often  implies  the  whole 
man.  Thus,  for  example,  it  is  said  in  Isaias: 
“And  all  flesh  together  shall  see  that  the  mouth 
of  the  Cord  hath  spoken.”  (Isaias  XL,  5.)  Thus 
too  in  several  other  places.  To  say,  then,  that  the 
Word  was  made  flesh,  is  equivalent  to  saying,  the 
Word  was  made  man. 

Again  in  regard  to  the  Word  humanified,  there 
were  other  special  reasons  why  the  entire  man 
was  called  flesh.  First,  because  by  the  flesh  the 
Son  of  God  appeared  visible  to  11s.  Secondly,  be- 


THE  QUALITY  OF  THE  HUMAN  NATURE.  8 1 

cause  by  taking  flesh,  the  abasement  of  the  Word 
is  much  better  seen,  and  consequently  his  love  for 
us.  Thirdly,  because  the  flesh  owing  to  its  im¬ 
perfection,  being  further  from  the  infinite  dignity 
of  the  Word,  it  might  seem  less  capable  of  being 
assumed  by  him;  hence  it  was  the  more  necessary 
that  explicit  mention  should  be  made  of  it. 

It  was  fitting  for  Christ  to  take  a  human  nature  from 

the  race  of  Adam. 

Although  the  Son  of  God  could  have  assumed 
a  human  nature  which  was  not  of  the  generation 
of  Adam,  still  it  was  most  fitting  that  he  should 
take  it  from  the  race  of  Adam,  as  he  did;  and 
chiefly  for  three  reasons.  First,  in  order  that  every 
regard  for  justice  might  be  observed,  which  seemed 
to  require  that  he  who  had  sinned,  should  himself 
also  make  satisfaction.  It  was  fitting,  therefore, 
that  that  nature  for  which  satisfaction  was  to  be 
made  for  the  sin,  with  which  the  race  of  Adam 
was  defiled,  should  belong  to  the  same  race. 
Secondly,  because  in  this  way  the  dignity  of  man 
was  better  saved  and  restored,  since  the  conqueror 
of  the  devil  sprang  from  the  same  race  which  had 
been  enslaved  by  the  devil.  Thirdly,  because  in 
this  way  the  power  of  divine  omnipotence  was  bet¬ 
ter  manifested,  seeing  that  from  a  corrupt  mass  of 
sin,  weak  and  fallen  into  extreme  vileness,  it  was 
able  to  draw  out  the  humanity  of  Christ  most  pure 
from  every  blemish,  and  raised  to  such  a  height  of 
power  and  honor. 


6 


Chapter  XIV. 


Grace  of  Union  in  Christ. 

In  Christ  we  have  to  distinguish  a  threefold 
grace.  The  first  is  called  the  grace  of  union,  and 
is  the  identical  hypostatic  union  of  his  human 
nature  with  the  divine  person.  The  second  is  the 
habitual  grace  by  which  the  soul  of  Christ  is  sanc¬ 
tified  and  replenished  above  all  others.  The  third 
is  the  grace  which  he  has  as  head  of  the  Church, 
in  as  much  as  he  is  the  source  of  grace  to  others. 
These  three  graces  are  pointed  out  in  order  by 
St.  John,  the  evangelist.  The  grace  of  union  by 
the  words,  ‘and  the  Word  was  made  flesh.’  The 
habitual  grace  by  the  words,  ‘full  of  grace  and 
truth.’  And  the  grace  of  head  of  the  Church  by 
the  following  words,  ‘and  of  his  fulness  we  have 
all  received.’  For  the  present  we  shall  consider 
only  the  first  grace,  that  of  union. 

This  is  placed,  as  we  have  already  said,  in  the 
same  most  wonderful  ingrafting,  if  it  can  be  so 
called,  of  the  human  nature  in  the  divine  person; 
and  is  called  grace,  because  it  was  a  gratuitous 
gift  which,  without  any  precedent  merit,  was  given 
by  God  to  Christ’s  humanity.  Observe,  then,  that 
this  grace  is  doubtless  infinite,  since  the  person  of 
the  Word,  which  is  united  to  the  human  nature, 
is  infinite;  and  that  in  virtue  of  such  a  union,  the 

(82) 


GRACE  OF  UNION  IN  CHRIST. 


83 


humanity  of  Christ  is  rendered  holy  with  substan¬ 
tial,  uncreated  and  infinite  sanctity,  yea,  with  the 
very  sanctity  of  the  Word  itself.  For  as  by  the 
accidental  union  of  the  soul  with  sanctifying  grace, 
the  soul  is  rendered  holy  with  the  accidental, 
created  and  finite  holiness  of  grace,  so  and  much 
more  by  the  union,  not  accidental  but  substantial, 
of  the  humanity  with  the  Word,  which  is  sanctity 
by  essence,  is  the  humanity  rendered  holy  with  the 
substantial,  uncreated  and  infinite  sanctity  of  the 
Word.  I11  order  to  understand  this  better,  let  us 
for  a  moment  imagine  that  the  sanctifying  grace  of 
a  soul  goes  on  increasing  until  it  becomes  infinite. 
It  is  plain  that  as  the  grace  is  gradually  increasing, 
the  sanctity  of  the  soul  is  increasing,  and  when  the 
grace  would  become  infinite,  that  soul  would  be 
infinitely  holy;  and  this  on  the  supposition  that 
grace  remains  always  in  its  condition  of  participa¬ 
tion  and  created  likeness  of  the  divine  essence,  and 
united  to  the  soul  accidentally.  Now  advance  a 
step  further;  and  imagine  that  this  infinite  grace 
be  no  longer  an  accidental  perfection,  but  a  sub¬ 
stance;  no  longer  a  participation  and  created  like¬ 
ness  of  the  essence  of  God,  but  God  Himself  ;  and 
that  it  be  united  to  the  soul  no  longer  accidentally, 
but  substantially,  in  such  wise  that  infinite  sanctity 
forms  between  this  soul  and  God  a  most  intimate 
relation,  similar  to  that  which  exists  between  our 
soul  and  our  person.  What  shall  we  think  of  such 
a  soul  ?  Have  we  not  reason  to  say  that  this  soul 
is  infinitely  holy,  and  holy  with  the  very  sanctity 
of  God  ?  Now  this  is  just  what  is  verified  in  the 


84  JESXJS  CHRIST  THE  WORD  INCARNATE. 


most  sacred  humanity  of  Christ  by  the  hypostatic 
union  with  the  Word.  Because  in  virtue  of  such 
union,  there  are  bound  together  with  an  ineffable, 
but  most  real  embrace,  the  human  nature  and  the 
divine  person,  which  is  essentially  infinite  sanctity, 
uncreated  and  substantial.  It  may  be  objected 
perhaps  that,  if  it  be  so,  then  the  humanity  of 
Christ  will  be  as  holy  as  the  Word  itself,  since  the 
very  sanctity  of  the  Word  belongs  also  to  it. 
I  grant  that  the  sanctity  of  the  Word  belongs  also 
to  it;  but  not  in  the  same  manner,  nor  by  the  same 
title.  It  belongs  to  the  Word  essentially;  to  the 
humanity  not  essentially,  but  by  a  mere  gratuitous 
gift,  and  therefore,  in  relation  to  it,  is  called  grace. 
It  belongs  to  the  Word  by  identity,  since  the  Word 
of  itself  is  holy  and  sanctity;  it  belongs  to  the 
humanity  not  by  identity,  but  by  personal  union, 
and  is  therefore  called  the  grace  of  union. 

Hence  we  can  infer  the  most  singular  love  of 
God  towards  the  human  nature  of  Christ.  For 
God,  by  loving,  confers  on  the  object  loved  the 
good  He  wishes  it:  and,  therefore,  by  the  general 
love  which  he  has  towards  all  creatures,  confers  on 
them  the  natural  being  which  they  have;  and  by 
the  special  love  which  He  has  for  rational  creat¬ 
ures,  confers  on  them  a  supernatural  being,  that  is, 
a  most  intimate  and  gratuitous  participation  of 
His  divine  essence,  which  is  grace,  with  which 
He  sanctifies  them:  but  to  the  humanity  of  Christ, 
through  a  most  special  love  of  predilection  for  it, 
He  wished,  in  addition,  to  communicate  to  it  His 
own  same  personal  being,  and  to  anoint  it,  that  is, 


GRACE  OF  UNION  IN  CHRIST. 


85 


to  sanctify  and  to  deify  it  with  all  the  plenitude  of 
His  divinity:  “For  in  him  dwelleth  all  the  fulness 
of  the  Godhead  corporally.”  (Colos.  II,  9.)  And 
St.  Gregory  Nazianzen  says:  “He  is  called  the 
Christ  on  account  of  the  divinity;  for  the  divinity 
is  the  unction  of  the  humanity,  not  sanctifying  by 
operation,  as  in  the  other  christs,  but  by  the  full 
presence  of  the  one  who  anoints,  the  result  of 
which  is  that  he  who  anoints  is  called  man,  and 
that  which  is  anointed  becomes  God.” 

Both  soul  and  body  of  Christ  sanctified  by  the 

grace  of  union. 

By  the  grace  of  union,  not  only  the  soul,  but 
also  the  body  of  Christ  is  sanctified,  because  the 
whole  humanity  of  Christ  was  united  substantially 
to  the  Word  —  the  uncreated  sanctity.  And  for 
that  reason  the  Apostle  said  that  in  Christ  the 
divinity  ‘dwelleth  corporally,’  that  is  to  say,  in  his 
body  also,  and  not  in  the  soul  only,  as  in  the  other 
saints,  in  whom  God  dwells  by  habitual  grace, 
which  is  in  the  essence  of  the  soul  and  by  the 
knowledge  and  love,  which  are  acts  of  the  soul’s 
faculties.  Consequently,  the  flesh  also  of  Jesus 
Christ  partakes,  as  far  as  it  is  capable,  of  the  sub¬ 
stantial  sanctity  of  the  divine  person  to  which  it  is 
united.  The  consequence  is,  first,  that  it  also  is 
rendered  worthy  of  supreme  worship.  Secondly, 
it  is  rendered  most  pure  and  spotless,  incapable  of 
any  stain  of  sin,  or  even  of  incentive  to  sin,  and  of 
any  disorder  or  defect  which  might  include  the 
least  impropriety.  Thirdly,  it  is  consecrated  to 


86  JESUS  CHRIST  THE  WORD  INCARNATE. 

God  in  tlie  most  singular  manner,  or  rather  it  is 
most  verily  made  God’s  own.  Fourthly,  in  virtue 
of  such  union  it  has  a  right  to  be  conjoined  with 
the  holy  and  blessed  soul  of  Christ,  and  to  enjoy 
also  the  happiness  proportioned  to  it;  and  if  for 
some  time  it  did  not  enjoy  this,  it  was  through  a 
special  miracle,  in  order  that  the  work  of  man’s 
redemption  might  be  accomplished  in  the  manner 
preordained  by  God.  Fastly,  it  is  not  only  holy, 
but  it  is  moreover  sanctifying  and  vivifying. 

How  in  Christ  the  grace  of  union  precedes  habitual 

grace. 

In  Christ  the  grace  of  union  precedes  habitual 
grace,  not  in  time,  but  in  concept,  for  three  rea¬ 
sons.  First  by  reason  of  the  sources  of  these  two 
graces.  The  source  of  the  grace  of  union  is  the 
person  of  the  Son,  who  is  said  to  be  sent  into  the 
world,  in  as  much  as  he  assumed  human  nature. 
The  source  of  habitual  grace  is  the  Holy  Ghost, 
who  is  said  to  be  sent,  in  as  much  as  he  dwells  in 
the  soul  by  sanctifying  grace.  Now  the  mission 
of  the  Son,  according  to  the  order  of  thought,  is 
anterior  to  the  mission  of  the  Holy  Ghost,  because 
the  Holy  Ghost  proceeds  from  the  Son.  Where¬ 
fore  the  personal  union  of  the  Son  with  the  human 
nature,  in  which  the  grace  of  union  consists,  is 
anterior  in  idea  to  the  dwelling  of  the  Holy  Ghost 
in  the  soul  of  Christ  by  habitual  grace.  Secondly, 
the  same  is  deduced  from  the  relation  which  habit¬ 
ual  grace  has  to  the  grace  of  union,  that  of  effect 
to  the  cause;  for  the  reason  that  habitual  grace  in 


GRACE  OF  UNION  IN  CHRIST. 


87 


man  is  caused  by  the  presence  of  the  divinity,  as 
light  in  the  atmosphere  is  caused  by  the  presence 
of  the  sun.  Now  in  Christ  the  presence  of  the 
divinity  is  by  the  union  of  the  divine  person  with 
the  human  nature;  habitual  grace,  therefore,  is  to 
be  conceived  as  the  effect,  and  consequently  as 
subsequent  to  such  union,  just  as  brightness  fol¬ 
lows  the  sun  from  which  it  emanates.  The  third 
reason  is  drawn  from  the  end  of  habitual  grace. 
Habitual  grace  is  ordained  for  operating  aright; 
it  therefore  presupposes  the  person,  since  to  operate 
is  the  property  of  a  person.  Now  in  the  human 
nature  of  Christ  there  is  not,  and  cannot  be  con¬ 
ceived  a  person  without  the  hypostatic  union:  but 
precisely,  in  virtue  of  such  union,  this  nature, 
which  has  no  personality  of  its  own,  becomes  the 
nature  of  the  person  of  the  Word,  which  acts  in  it 
and  by  it.  Hence  habitual  grace  is  posterior  in 
idea  to  the  hypostatic  union  or  grace  of  union. 
And  this  same  truth  is  pointed  out  in  those  words 
of  Isaias  (Xhll,  1):  “Behold  my  servant,  I  will  re¬ 
ceive  him.  .  .  I  have  given  my  spirit  upon  him;” 
which  words  (as  appears  in  St.  Matthew  XII,  18) 

1 

are  to  be  understood  of  Christ.  First  it  is  said, 
H  will  receive  him,’  to  signify  the  grace  of  union, 
and  then  it  is  added,  ‘I  have  given  my  spirit  upon 
him,’  to  express  habitual  grace,  which  came  after 
the  union,  as  light  after  the  sun,  according  to  what 
has  just  been  indicated. 


f 


Chapter  XV. 

Habitual  Grace. 

Let  us  first  consider  what  is  meant  by  habitual 
grace.  It  is  a  supernatural  and  permanent  quality, 
which  is  infused  by  God  into  the  soul  of  the  just, 
to  be  an  intrinsic  and  connatural  principle  of  super¬ 
natural  operations,  as,  for  example,  our  intellect 
is  the  intrinsic  and  connatural  principle  of  the  con¬ 
cepts,  judgments  and  reasonings,  which  we  are 
continually  forming.  Yet  we  must  not  confound 
grace  with  the  infused  virtues,  such  as  faith,  hope 
and  the  rest,  but  it  is  distinct  from  these,  as  the 
root  from  the  trunk,  or  as  the  rational  nature  from 
the  natural  virtues  which  perfect  it.  As,  then,  the 
natural  light  of  reason  is  distinct  from  the  acquired 
virtues  which  are  named  after  it,  so  the  light  of 
grace  is  distinct  from  the  infused  virtues  which 
in  like  manner  are  named  after  it,  presuppose  it, 
and  are  derived  from  it.  Hence  the  Apostle  says 
to  the  Ephesians  (V,  8):  “You  were  heretofore 
darkness, ”  because  without  the  light  of  grace, 
“but  now  light  in  the  Lord;”  in  other  words,  you 
are  now  light  not  by  essence,  but  by  participation, 
that  is,  by  the  light  of  grace.  He  then  adds  : 
“Walk  ye  as  the  children  of  light,”  that  is, 
so  walk  hereafter  by  acts  of  the  infused  virtues, 
as  becomes  those  who  have  been  regenerated 

(88) 


HABITUAL  GRACE. 


89 


by  the  light  of  grace.  For  as  the  acquired 
virtues,  such  as  justice,  natural  temperance,  and 
the  like,  dispose  a  man  to  walk  conformably  to  the 
natural  light  of  reason,  so  the  infused  virtues  dis¬ 
pose  a  man  to  walk  conformably  to  the  light  of 
grace.  Consequently,  grace  does  not  reside  in  the 
powers,  but  in  the  essence  of  the  soul,  since  every 
perfection  of  the  powers  has  the  nature  of  virtue. 
Now  grace,  as  has  been  said,  is  anterior  to  the 
virtues  and  their  roots.  It  should  reside,  therefore, 
in  a  subject  which  is  anterior  to  the  powers  and 
their  roots  ;  and  such  precisely  is  the  essence  of 
the  soul. 

Habitual  grace  in  Christ. 

Besides  the  grace  of  union  in  Christ,  we  must 
admit  also  habitual  grace  by  which  his  soul  was 
intrinsically  and  formally  sanctified  and  deified,  as 
is  the  case  with  the  other  just;  in  a  manner,  how¬ 
ever,  incomparably  more  eminent,  and  proportioned 
to  the  most  sublime  dignity  of  a  soul  which  was 
substantially  united  to  the  Word  of  God.  And  the 
most  evident  proof  of  this  is  deduced  precisely  from 
the  hypostatic  union  of  the  soul  of  Christ  with  the 
divine  person,  and  this  in  three  ways.  First,  by 
the  closest  proximity  which  the  soul  of  Christ,  in 
consequence  of  such  union,  has  with  God,  the 
author  of  grace.  For  the  nearer  a  thing  is  to  the 
influencing  cause,  the  more  it  partakes  of  the  in¬ 
fluence,  provided  it  be  fit  to  receive  it.  Now  the 
nearness  of  the  soul  of  Christ  to  the  divinity,  which 
is  the  source  of  grace,  is  the  greatest  that  can  be: 
and,  on  the  other  hand,  it  is  the  very  best  disposed 


go  JESUS  CHRIST  THE  WORD  INCARNATE. 

to  receive  the  precious  influence,  having  no  im¬ 
pediment,  as  being  most  free  from  all  demerit,  nay, 
being  most  deserving  of  every  most  singular  gift 
of  God.  In  the  second  place,  by  the  most  sublime 
dignity  to  which  the  soul  of  Christ  was  exalted. 
For  is  it  not  proper  that  the  spouse  of  a  king, 
simply  because  she  is  such,  no  matter  of  how  low 
a  condition  she  may  be,  should  be  endowed  and 
adorned  according  to  royalty,  as  becomes  the 
supreme  dignity  of  the  spouse,  who  has  chosen  her? 
Now  the  soul  of  Christ  is  espoused  to  the  divine 
Word,  nay,  united  to  him  in  a  manner  much  more 
intimate  and  close  than  is  any  spouse  to  her  hus¬ 
band,  so  that  it  really  becomes  all  his  own.  How 
much  more  proper  then,  that  it  should  be  endowed 
and  adorned  as  becomes  the  dignity  of  the  divine 
person,  who  has  assumed  it,  that  is,  endowed  and 
adorned  in  a  divine  manner.  Now  the  divine  ves¬ 
ture  and  ornaments  are  habitual  grace,  and  the 
other  supernatural  gifts,  which  follow  it.  In  the 
third  place,  from  the  hypostatic  union  it  comes  to 
pass,  that  the  humanity  of  Christ  becomes  the 
most  special  object  of  God’s  love  and  complacency. 
Yea,  this  same  union  is  an  act  of  God’s  most  sin¬ 
gular  predilection  towards  it.  Now,  love  wishes 
a  correspondence  equal,  as  far  as  possible,  to  itself. 
Imagine  a  mother  that  loves  her  babe,  the  fruit  of 
her  womb,  with  the  greatest  tenderness.  See  with 
what  affection  she  kisses  it,  caresses  it  and  presses 
it  to  her  bosom.  But  she  is  not  satisfied  with  all 
this;  she  desires  that  the  little  one  should  also  on 
its  part  kiss,  caress  and  embrace  her,  and  show  by 


HABITUAL  GRACE. 


91 


such  acts  how  much  it  loves  her.  And  if,  per¬ 
chance,  the  babe  should  be  unable  to  show  such 
affection  towards  her,  what  would  she  not  do  to 
render  it  capable  of  a  correspondence  of  its  love 
with  her’s?  Apply  then  this  example  to  our  case. 
By  the  hypostatic  union  God  loved,  and  in  an  in¬ 
effable  manner  pressed  to  his  bosom  Christ’s  human 
nature.  But  this  was  not  sufficient  for  his  love. 
Doubtless  he  wishes  the  humanity  of  Christ  also 
on  its  part  to  be  pressed  to  him  with  the  operations 
of  knowledge  and  of  love,  in  the  most  perfect  and 
intimate  manner  possible  to  a  human  nature  in  the 
present  state  of  supernatural  elevation;  that  is,  to 
cling  to  him  with  the  most  perfect  vision  and 
affection  and  beatific  fruition.  For  this  reason, 
since  the  humanity  of  Christ  is  naturally  incapable 
of  producing  such  acts,  God  infused  into  it  the 
supernatural  habit  of  grace,  which  is  the  propor¬ 
tionate  root  thereof.  From  the  arguments  hitherto 
adduced,  we  see  here  a  confirmation  of  what  was 
said  in  another  place,  that  the  habitual  grace  in 
Christ  comes  after  the  grace  of  union,  as  brightness 
comes  after  the  sun.  Hence  this  grace  in  the 
humanity  of  Christ  is  not  the  fruit  and  reward  of 
merits,  but  is  an  embellishment  connatural  to  the 
dignity  and  requirement  of  a  nature  assumed  by 
the  Son  of  God. 

The  fulness  of  grace  in  Christ. 

In  Christ  there  was  not  only  grace,  but  even  the 
fulness  of  grace:  “Full  of  grace  and  of  truth.” 
(John  I,  14.)  Grace  is  said  to  be  full  when  it  is 


92  JESUS  CHRIST  THE  WORD  INCARNATE. 

the  greatest  both  as  to  essence  and  efficacy;  that  is 
to  say,  when  grace  is  possessed  both  in  the  greatest 
excellence  possible,  and  in  the  greatest  extension 
to  all  the  effects  of  grace  :  As  for  example,  in  a 
monarchy  the  authority  of  the  king  is  full,  for  the 
reason  that  it  is  supreme,  and  because  it  embraces 
all  the  powers  that  regard  the  authority  of  perfect 
civil  society.  Now  Christ  from  the  first  had  grace 
in  the  most  perfect  degree  possible  in  the  present 
order  established  by  divine  wisdom.  This  is  evi¬ 
dent,  whether  we  regard  the  soul  of  Christ  in  rela¬ 
tion  to  God,  or  in  relation  to  ourselves.  In  relation 
to  God,  because  his  nearness  to  God,  the  source  of 
all  grace,  is  so  great,  that  greater  cannot  be 
imagined  between  the  creature  and  the  Creator. 
Therefore,  the  grace  which  flows  into  it  from  such 
a  source  must  also  be  the  very  greatest.  In  relation 
to  ourselves,  because  the  soul  of  Christ  received 
grace  not  for  itself  alone,  but  that  it  might  be 
transfused  into  us  all,  so  that  in  its  turn  it  also 
might  become  a  fountain  of  grace  for  us.  There¬ 
fore,  as  in  that  body  which  would  be  the  cause  of 
light  or  heat  to  all  other  bodies,  there  ought  to  be 
the  greatest  light,  the  greatest  heat,  so  also  in  the 
soul  of  Christ,  which  is  the  cause  of  grace  for  us 
all,  there  should  be  the  greatest  grace. 

Moreover,  the  grace  of  Christ  was  full  as  to 
efficacy;  for  it  extended  without  exception  to  all 
the  effects  of  grace,  such  as  virtues,  and  the  super¬ 
natural  gifts  which  spring  from  habitual  grace,  as 
from  the  root.  The  reason  of  this  is,  because  grace 
was  conferred  on  Christ  as  on  the  first  and  univer. 


HABITUAL  GRACE. 


93 


sal  principle  in  the  class  of  those  who  are  endowed 
with  grace.  Now  the  efficacy  of  the  first  and  uni¬ 
versal  principle  in  any  class  should  extend  to  all 
the  effects  which  are  contained  in  that  class.  So 
to  return  to  the  example  adduced,  the  power  of  a 
prince  in  a  monarchy  extends  to  all  the  effects  of 
authority  that  belong  to  civil  society.  But  this  is 
to  be  understood  in  the  sense,  that  in  Christ  there 
is  contained  whatever  perfection  there  is  in  all  the 
effects  of  grace,  but  without  the  defects  which  per¬ 
chance  may  be  found  in  them.  So,  in  like  man¬ 
ner,  the  prince  has  whatever  authority  there  is  in 
the  subordinate  officials,  but  without  the  depend¬ 
ence  and  restrictions  which  are  in  them. 

It  is  true  that  not  only  Christ,  but  others  also 
were  said  to  be  full  of  grace;  but  they  were  not 
styled  full  of  grace  after  the  same  manner  as  Christ. 
Reflect,  therefore,  that  the  plenitude  of  grace  may 
be  considered  either  absolutely  or  relatively.  Ab¬ 
solutely,  that  is  on  the  part  of  grace  itself  ;  rel¬ 
atively,  that  is  on  the  part  of  the  subject  invested 
with  it.  Absolute  plenitude  is  that  which  we  have 
described,  and  is  proper  only  of  Christ.  Relative 
plenitude  is  when  one  has  grace  in  that  degree  of 
perfection  and  virtue  which  becomes  his  condition, 
and  this  plenitude  of  grace  is  not  the  proper  of 
Christ,  but  is  communicated  to  others  through  him. 
Thus  the  Bl.  Virgin  was  full  of  grace,  for  she  had 
the  grace  corresponding  to  that  state  to  which  she 
was  chosen  by  God,  of  being  the  mother  of  his 
only  begotten  Son.  St.  Stephen  also  was  full  of 
grace,  because  he  had  the  grace  proportionate  to 


94  JESUS  CHRIST  THE  WORD  INCARNATE. 

the  state  to  which  he  was  chosen  by  God,  of  being 
a  minister  and  martyr  of  Christ.  Hence  we  see 
that  such  a  plenitude  can  be  greater  or  less,  ac¬ 
cording  as  one  is  called  by  God  to  a  higher  or 
lower  state. 

The  habitual  grace  in  Christ  in  some  sense  infinite. 

Although  the  habitual  grace  in  Christ  accord¬ 
ing  to  its  essence  be  finite,  since  it  is  a  created 
entity,  and  resides  in  a  created  and  finite  subject, 
as  the  soul  of  Christ  is,  yet  in  some  sense  it  may 
be  said  to  be  infinite,  because  without  limitation, 
whether  in  respect  to  the  gift  conferred,  or  in  re¬ 
spect  to  him  who  received  it,  or  in  respect  to  the 
end  for  which  it  was  ordained.  In  respect  to  the 
gift  conferred,  for  the  reason,  as  we  have  seen, 
that  grace  was  given  to  Christ  in  all  the  plenitude 
and  perfection  to  which  it  could  extend,  as  became 
him  who  should  be  not  only  supremely  sanctified 
in  himself,  but  also  the  principle  of  sanctification 
to  the  whole  human  race.  In  respect  to  the  nature 
which  received  grace,  because  it  received  of  it  as 
much  as  a  created  nature  is  capable  of  in  the  order 
now  determined  by  God  in  the  degrees  of  elevation 
of  the  creatures,  of  which  without  exception  Christ 
is  the  head.  In  respect  to  the  end  for  which  grace 
was  ordained,  since  it  was  ordained  to  a  union  with 
God,  much  greater  and  more  perfect  than  that  to 
which  grace  is  ordained  in  all  the  other  saints,  even 
to  the  greatest  union  that  can  exist  between  the 
soul  and  God,  that  is,  to  personal  union.  Where¬ 
fore  the  divine  omnipotence  could  indeed  make  a 


HABITUAL  GRACE. 


95 


grace  greater  and  better  in  itself  than  the  habitual 
grace  of  Christ,  but  he  could  not  cause  it  to  be 
directed  to  a  more  perfect  union  with  God  than  the 
hypostatic  union  with  the  person  of  the  only  be¬ 
gotten  Son  of  the  Father.  We  must  be  on  our 
guard,  however,  against  mistake,  when  we  hear 
that  habitual  grace  in  Christ  was  ordained  to  the 
union  of  human  nature  with  the  Word,  by  think¬ 
ing  that  grace  was  a  quasi  disposition  previous  to 
such  a  union.  No,  grace  was  not  a  disposition, 
but  on  the  contrary  was  a  consequence  of  the  hypo¬ 
static  union,  and  therefore  it  is  said  to  be  ordained 
to  this,  in  the  same  way  as  the  royal  crown  may 
be  said  to  be  designed  for  the  royal  dignity,  by  way 
of  symbol  and  ornament  proper  to  such  dignity. 

In  Christ  grace  was  not  capable  of  increase 
during  his  passible  life  on  this  earth.  But  in  us 
it  can  increase  as  long  as  we  are  in  this  life.  First 
on  the  part  of  grace,  which  is  never  in  the  highest 
degree,  and  can  therefore  always  advance.  Sec¬ 
ondly  on  the  part  of  the  subject,  since  we  have  not 
yet  arrived  at  the  term,  as  have  those  in  bliss,  but 
we  are  still  on  the  way  to  our  heavenly  country. 
Now  neither  of  these  things  was  verified  in  Christ, 
for  in  him  grace  was  most  full  from  the  beginning, 
because  from  the  first  instant  it  attained  its  end 
fully,  which  was  union  with  God  in  the  most  per¬ 
fect  manner  imaginable.  Besides,  Christ  as  man 
enjoyed  most  truly  from  the  first  moment  of  his 
conception  the  beatific  vision.  But  if  such  be  the 
case,  how  could  it  be  said  that  ‘lie  advanced  in 
wisdom,  in  age  and  in  grace  before  God  and  before 


96  JESUS  CHRIST  THE  WORD  INCARNATE. 

men’  ?  (Luke  II,  52.)  It  could  be  said  with  all 
truth,  for  although  the  habit  of  wisdom  and  of 
grace  remained  always  the  same  in  him,  for  the 
reason  that  it  was  always  most  perfect,  yet  in  the 
effects  or  works  which  he  produced  in  virtue  of 
these  habits,  the  perfection  of  wisdom  and  of  virtue 
always  was,  and  always  appeared  greater.  He 
advanced  therefore,  as  he  increased  in  years,  in  as 
much  as  he  performed  with  the  same  habits,  actions 
always  more  perfect.  Such  would  be  the  advance¬ 
ment  of  a  plant,  in  which  the  vital  vigor  would  be 
very  perfect  and  always  the  same,  and  in  virtue  of 
this  would  go  011,  as  the  seasons  succeed  each  other, 
adorning  itself  first  with  leaves,  then  with  blos¬ 
soms,  and  afterwards  with  fruit.  Such  too  would 
be  the  advancement  of  a  very  skilful  musician,  who 
possessing  the  same  art  in  perfection,  would  go 
on  drawing  from  his  instrument  melodies  always 
sweeter  and  sweeter. 


Chapter  XVI. 


The  Virtues  in  Christ. 

In  Christ  there  was  whatever  is  contained  in 
the  infused  virtues,  and  that  in  the  most  singular 
degree.  Nor  could  it  be  otherwise.  For  as  the 
faculties  of  the  soul  spring  from  its  essence,  so 
the  supernatural  virtues,  which  perfect  the  facul¬ 
ties,  proceed  from  habitual  grace,  which  perfects 
the  essence;  and  the  choicer  the  grace  from  which 
they  spring,  the  more  excellent  they  are.  Now  the 
grace  in  Christ  was  most  full  and  most  perfect. 
It  follows,  therefore,  that  there  sprang  from  it  all 
the  virtues  in  the  highest  degree,  to  perfect  each 
faculty  and  each  act  of  his  soul. 

No  defects  in  the  virtues  of  Christ. 

As  has  been  said,  the  virtues  in  Christ  contained 
whatever  perfection  they  could  have,  and  therefore 
all  those  defects  were  excluded  which  by  chance 
they  could  suppose  or  contain,  and  which  were 
unbecoming  the  dignity  and  high  state  of  his  soul. 
From  this  we  can  infer  that  in  him  there  was  char¬ 
ity,  and  that  it  was  most  consummate  ;  for  the 
reason  that  charity  is  love,  and  love  does  not  ad¬ 
mit  in  its  conception  any  imperfection.  Hence 
even  in  heaven  it  is  not  destroyed,  but  reigns  and 
glows  more  than  ever.  But  in  him  there  could 

(97) 


7 


98  JESUS  CHRIST  THE  WORD  INCARNATE. 

not  be  faith  and  hope,  just  as  these  virtues  are  not 
in  those  who  possess  the  vision  and  fruition  of  God. 
Not  faith,  since  it  is  the  property  of  faith  to  believe 
divine  things  without  seeing  them.  But  the  soul 
of  Christ  from  the  first  moment  of  its  existence 
clearly  beheld  the  essence  of  God.  Not  hope, 
because  it  is  the  property  of  hope  to  expect  the 
fruition  of  God  not  yet  obtained;  but  the  soul  of 
Christ  possessed  it  always  and  fully  from  the  be¬ 
ginning.  Observe,  however,  that  faith  was  en¬ 
tirely  excluded  in  Christ,  because  his  knowledge 
was  most  full.  But  hope  was  excluded  only  in  as 
much  as  it  is  a  theological  virtue,  for  his  soul 
always  possessed  that  good  which  is  the  principal 
object  of  this  virtue,  namely  God.  But  it  was  not 
excluded  entirely,  for  he  did  not  always  possess  all 
those  other  goods,  which  belonged  to  the  complete 
perfection  of  his  human  nature,  such,  for  example, 
as  the  immortality  and  glory  of  the  body.  Hence 
he  expected  and  hoped  for  these  goods. 

All  the  infused  cardinal  virtues  were  in  Christ. 

In  a  similar  way  all  the  infused  cardinal  virtues 
were  in  Christ,  and  consequently  all  the  others 
which  are  included  in  them  or  connected  with  them. 
His  reason,  therefore,  was  perfected  with  the  most 
perfect  prudence;  his  will  with  the  most  perfect 
justice;  the  irascible  part  of  his  sensitive  appetite 
with  the  most  perfect  fortitude,  and  the  concupis- 
cible  part  with  the  most  perfect  temperance.  This 
however  is  always  to  be  understood,  by  leaving  out 
the  imperfections  with  which  these  virtues  in  us 


THE  VIRTUES  IN  CHRIST. 


99 


are  connected.  Thus,  for  instance,  in  Christ  there 
were  no  depraved  desires  whatever.  But  that  did 
not  preclude  temperance  in  him,  which  is  rather 
the  more  excellent,  the  freer  a  man  is  from  those 
disorderly  appetites.  As  to  continence,  if  by  that 
is  meant  a  resistance  to  the  disorderly  motions  of 
concupiscence,  it  is  not  a  perfect  virtue,  but  less 
than  a  virtue,  because  it  does  not  purport  an  entire 
subjection  of  the  sensitive  appetite  to  reason,  and 
on  this  very  account  could  not  be  found  in  Christ. 

Finally,  if  so  great  and  so  splendid  were  the 
supernatural  virtues  with  which  the  soul  of  Christ 
was  endowed,  we  may  judge  what  also  must  have 
been  the  natural  virtues,  which  combined  with  the 
others  to  adorn  it.  These  virtues  are  known  as 
intellectual  or  moral,  according  as  they  perfect  the 
reason  or  the  appetite,  and  they  are  called  acquired 
virtues,  since  they  are  given  to  us  by  nature  only 
in  germ,  and  the  perfection  of  them  must  be 
acquired  by  us  gradually  by  a  repetition  of  acts. 
Now  all  the  habits  of  the  natural  virtues,  supposing 
their  imperfections  eliminated,  concurred  un¬ 
doubtedly  to  embellish  the  soul  of  Jesus  Christ; 
and  all  without  comparison  exceedingly  more  per¬ 
fect  than  they  were  ever  in  any  man.  Nor  was  it 
gradually,  as  in  us,  but  in  the  plenitude  of  their 
perfection  from  the  first  instant,  when  that  most 
noble  soul  was  at  the  same  time  created  and  united 
to  the  Word.  And  this,  because  it  thus  certainly 
became  the  incomparable  dignity  of  a  soul,  that 
was  raised  by  God  to  an  eminence  so  sublime. 


Chapter  XVII. 


The  Gifts  of  the  Holy  Ghost. 

By  gift  is  meant  here  a  supernatural  habit  in¬ 
fused  by  God,  by  which  a  man  is  disposed  to 
follow  promptly  the  impulse  of  the  Holy  Ghost  ; 
and  it  is  different  from  virtue  which  disposes  him 
to  follow  with  promptness  the  rule  and  movement 
of  reason.  The  gifts  of  the  Holy  Ghost  are  neces¬ 
sary  for  man  to  attain  his  supernatural  end,  for 
which  the  influence  of  reason  is  not  sufficient, 
although  it  be  informed  with  the  theological  vir¬ 
tues;  but  in  addition  to  this,  the  movement  of  the 
Holy  Ghost  is  also  required.  Let  us  represent  to 
ourselves  a  ship  built  with  consummate  skill,  and 
furnished  with  everything  necessary  to  have  it 
obedient  to  the  rudder.  Let  us  suppose,  too,  that 
a  most  skilful  pilote  has  charge  of  the  rudder  to 
guide  it.  All  this  is  not  sufficient  to  reach  the 
desired  port,  but  it  is  necessary,  also,  that  a  favor¬ 
able  wind  should  blow,  and  that  the  vessel  with  its 
sails  spread,  should  receive  its  impulse.  Now  a 
similar  thing  happens  to  man.  In  order  that  he 
may  be  able  to  tend  to  and  reach  the  right  land, 
the  land  which  is  the  inheritance  of  the  children 
of  God,  reason,  however  elevated  and  perfected  by 
supernatural  virtues,  is  not  sufficient,  but  the 
breath  of  the  Holy  Ghost  is  also  required  ;  and 

(ioo) 


THE  GIFTS  OF  THE  HOEY  GHOST. 


IOI 


therefore  it  is  necessary  that  the  soul  be  furnished 
with  the  gifts  by  which,  as  the  vessel  by  its  sails, 
it  be  rendered  capable  of  receiving  and  seconding 
the  impulse  of  the  Holy  Ghost  which  moves  and 
guides  it.  “Thy  good  Spirit  shall  lead  me  into 
the  right  land.”  (Ps.  CXLJI,  io.)  “Whosoever 
are  led  by  the  Spirit  of  God,  they  are  the  sons  of 
God  .  .  .  and  if  sons  of  God,  heirs  also.”  (Rom. 

vili,  14,  17.) 

These  gifts  are  seven,  four  of  which  perfect  a 
man  in  his  reason:  wisdom  and  intellect  in  specu¬ 
lative  reason;  counsel  and  knowledge  in  practical 
reason  ;  and  the  other  three  perfect  him  in  the 
appetite  regarding  himself  and  others  :  and  these 
are  fortitude,  piety  and  fear.  Hence  they  are 
coextensive  with  the  intellectual  and  moral  virtues 
jointly,  that  is,  they  extend  to  all  the  faculties 
which  can  be  the  principles  of  human  acts,  since 
they  can  all  be  moved  by  God.  As  the  moral 
virtues  all  unite  in  prudence,  because  by  prudence, 
the  reason  by  which  they  are  governed  is  perfected; 
so  the  gifts  of  the  Holy  Ghost  are  mutually  bound 
in  charity,  by  which  the  Holy  Ghost  dwells  and 
reigns  in  our  hearts:  “The  charity  of  God  is  poured 
out  into  our  hearts  by  the  Holy  Ghost,  who  is 
given  to  us.”  (Rom.  V,  5.)  He,  therefore,  who 
has  charity  has  every  gift,  and  he  who  has  it  not, 
has  not  any.  L,astly  observe  that  the  gifts  will 
remain  in  heaven  as  to  their  essence,  for  there  man 
will  be  entirely  subject  to  God,  because  God  will 
‘be  all  in  all.’  (1.  Cor.  XV,  28.)  They  will 
cease,  however,  to  operate  in  those  matters  which 


102  JESUS  CHRIST  THE  WORD  INCARNATE. 

belong  to  tlie  present  life,  such  as  the  evils  we  have 
to  avoid,  the  dangers  we  meet,  the  difficulties  to 
overcome,  and  other  such  things  as  cannot  take 
place  in  the  state  of  bliss. 

All  the  gifts  above  mentioned  were  in  Christ. 

In  Christ  there  were  without  doubt,  and  in  the 
most  admirable  manner,  all  the  gifts  above  men¬ 
tioned,  being  that  his  soul,  much  more  than  any 
other,  ‘was  led  by  the  Spirit/  yea,  moved  most 
perfectly  by  the  Holy  Ghost.  “But  Jesus  full  of 
the  Holy  Ghost  returned  from  the  Jordan,  and  was 
led  by  the  Spirit  into  the  desert. ”  (Xuke  IV,  i.) 
We  must  not  think  that  by  this  we  diminish  in  any 
way  the  highest  perfection  of  his  virtues,  for  the 
reason,  as  we  have  seen  before,  that  however  emi¬ 
nent  the  virtues  may  be,  they  always  have  need  of 
being  assisted  by  the  gifts,  which  perfect  the  powers 
of  the  soul  in  relation  to  the  movement  of  the  Holy 
Ghost.  Nor  is  it  any  objection  to  this,  that  the 
soul  of  Christ  always  enjoyed  the  contemplation 
of  the  heavenly  abode,  for,  as  has  been  said,  the 
gifts  remain  even  in  heaven  ;  and  besides,  Jesus 
Christ  was,  it  is  true,  in  possession  of  the  beatific 
vision,  but  he  was  at  the  same  time  a  wayfarer. 
From  this  we  may  conclude  how  it  may  be  said  of 
Christ  with  the  strictest  truth,  that  he  both  received 
the  gifts  of  the  Holy  Ghost,  and  at  the  same  time 
bestows  them.  He  received  them  as  man,  and  he 
bestows  them  as  God,  for  the  reason  that  from  him 
as  God,  proceeds  the  same  Giver  of  divine  gifts. 


THE  GIFTS  OF  THE  HOEY  GHOST.  103 

In  Christ  there  was  also  the  fear  of  God. 

In  Christ  there  was  also  the  fear  of  God.  Con¬ 
cerning  this  there  may  be  some  reason  for  doubt¬ 
ing,  for  it  is  written  that  perfect  charity  casts  out 
fear:  “Perfect  charity  casteth  out  fear.”  (1.  John 
IV,  18.)  And  the  charity  of  Christ  was  perfect 
beyond  measure.  Observe,  then,  that  the  fear  of 
God  may  be  either  servile  or  filial.  Servile  fear 
shrinks  from  the  evil  of  pain.  It  is  a  good  fear, 
and  comes  from  the  Holy  Ghost,  but  is  not  among 
the  gifts  of  the  Holy  Ghost,  because  the  fear  of 
God,  which  is  a  gift  of  the  Holy  Ghost,  is  neces¬ 
sarily  joined  with  charity,  like  the  other  gifts,  and 
the  more  charity  is  inflamed,  the  more  it  increases; 
whilst,  on  the  contrary,  servile  fear  is  just  that  fear 
which  charity  casts  out;  and  the  more  perfect  this 
is,  the  further  it  drives  it  away.  Filial  fear,  which 
is  also  called  chaste  fear,  recoils  chiefly  from  the 
evil  of  guilt.  It  is  called  filial,  because  it  is  proper 
of  a  son  to  fear  offending  his  father  ;  and  it  is 
called  chaste,  because  it  is  proper  of  the  wife  to 
fear  offending  her  husband;  and  so  the  one  and  the 
other  fear  because  they  love.  We  see,  then,  that 
the  soul  which  has  this  fear,  fears  through  the  love 
it  bears  to  God  its  father  and  its  spouse.  And 
therefore  this  fear,  so  far  from  being  expelled  by 
charity,  is  even  begotten  by  it,  and  advances  in 
growth  equally  with  it.  Now  this  is  exactly  that 
fear  which  is  numbered  among  the  gifts  of  the 
Holy  Ghost. 

Moreover,  fear  is  referred  at  the  same  time  to  a 
twofold  object,  that  is,  to  evil  and  to  good.  To 


104  JESUS  CHRIST  THE  WORD  INCARNATE. 

the  evil  from  which  it  shrinks  ;  to  the  good  to 
which  he  that  fears  acknowledges  his  dependence. 
Thus,  for  instance,  in  servile  fear  the  evil  is  the 
pain,  and  the  good  is  the  power  and  the  right 
which  the  superior  has  of  inflicting  chastisement. 
In  filial  and  chaste  fear,  the  evil  is  the  offence, 
and  the  good  is  the  preeminence  and  dignity  that 
the  father  or  husband  has,  on  account  of  which 
love  and  submission  are  due  to  them,  and  not 
offence.  Consequently,  in  fear  there  is  included 
a  twofold  tendency,  one  of  flight  in  respect  to  evil, 
the  other  of  subjection  and  reverence  in  respect  to 
good.  These  premises  being  laid  down,  it  is  easy 
to  understand  in  what  manner  the  fear  of  God 
could  be  in  Christ.  It  was  not  servile  fear,  but 
was  filial  and  chaste  fear.  And  this  same  fear  was 
not  in  regard  to  evil,  for  he  was  impeccable,  and 
therefore  he  could  not  fear  separation  from  God  by 
offence;  but  it  was  in  regard  to  good,  in  as  much 
as  his  soul  being  moved  by  the  Holy  Ghost, 
humbled  itself  to  God  with  feelings  of  reverence 
proportionate  to  his  supreme  dominion.  And  the 
soul  of  Christ  was  full  of  this  most  perfect  fear,  as 
it  was  full  of  charity.  Hence  it  is  written  of  him: 
“He  shall  be  filled  with  the  spirit  of  the  fear  of  the 
Lord.”  (Isa.  XI,  3.) 

In  Christ  there  were  also  the  twelve  fruits  of  the 

Holy  Ghost. 

In  Christ  there  were  also,  in  their  highest  per¬ 
fection,  the  twelve  fruits  of  the  Holy  Ghost,  enu¬ 
merated  by  St.  Paul  in  his  letter  to  the  Galatians, 


THE  GIFTS  OF  THE  HOLY  GHOST.  105 

chap.  V;  and  the  eight  beatitudes,  announced  by 
Jesus  himself  in  the  sermon  which  he  made  on  the 
Mount.  This  follows  manifestly  from  what  has 
been  said  regarding  the  virtues  and  the  gifts  of  the 
Holy  Ghost.  For  the  fruits  and  the  beatitudes  do 
not  differ  from  the  virtues  and  from  the  gifts  as 
different  habits,  but  only  as  the  acts  of  the  habits 
from  which  they  proceed.  Fruits  of  the  Holy 
Ghost  are  called  the  operations  which  a  man  per¬ 
forms  by  virtue  of  the  Holy  Ghost,  which  is  in  him 
like  a  divine  seed,  and  therefore  renders  him  cap¬ 
able  of  bearing  divine  fruits:  “Every  one  that  is 
born  of  God,  doth  not  commit  sin,  for  his  seed 
remaineth  in  him.”  (1.  John  III,  9.)  We  call 
beatitudes  certain  acts  of  higher  perfection,  by 
which  man  advances  and  approaches  with  great 
strides  to  the  attainment  of  his  last  end,  which  is 
the  true  beatitude;  and  on  this  account  these  same 
acts  are  called  beatitudes,  because  he  that  per¬ 
severes  in  them  is  sure  of  arriving  at  glory,  and 
even  in  this  life  already  enjoys  a  foretaste  of  it. 
Therefore,  the  difference  between  the  beatitudes 
and  the  fruits  is  the  same  as  exists  between  the 
more  and  the  less  perfect.  That  an  act  of  a  man 
be  fruit,  it  is  enough  that  there  be  contained  in  it 
the  properties  that  correspond  to  material  fruits. 
These  properties  are  two.  The  first  is,  that  the 
fruits  are  the  last  term  to  which  the  power  of  the 
plant  reaches;  the  second  is  a  certain  sweetness 
by  which  they  become  agreeable  to  the  palate. 
And  thus  a  human  act,  to  become  fruit,  ought  to 
be  the  last  act  of  the  faculty,  that  is,  it  ought  to 


106  JESUS  CHRIST  THE  WORD  INCARNATE. 

be  the  second  or  ultimate  act;  and  besides  it  should 
be  accompanied  by  a  certain  delight,  which  hap¬ 
pens  every  time  the  operation  is  congenial  to  the 
one  who  operates.  Moreover,  to  be  the  fruit  of  the 
Holy  Ghost,  it  is  necessary  that  the  act  proceed 
from  a  man,  not  according  to  his  natural  virtue, 
but  according  to  the  superior  virtue  which  comes 
from  the  Holy  Ghost.  From  this  we  see  that  every 
virtuous,  supernatural  act  is  the  fruit  of  the  Holy 
Ghost,  whereas  by  beatitudes  are  meant  only  some 
of  the  more  remarkable  supernatural  works,  which 
therefore  are  ascribed  rather  to  the  gifts  of  the 
Holy  Ghost,  than  to  the  virtues.  Hence  it  is,  that 
all  the  beatitudes  are  fruits;  but  all  the  fruits  are 
not  beatitudes. 

This  being  so,  it  is  most  certain  that,  as  in 
Christ  the  virtues  were  most  perfect,  and  the  gifts 
most  perfect,  so  likewise  the  fruits  of  the  Holy 
Ghost  were  most  perfect,  and  the  beatitudes  most 
perfect.  As  regards  the  rewards  which  correspond 
to  the  merits  of  the  various  beatitudes,  and  they 
are  all  reduced  primarily  to  the  perfect  felicity  of 
heaven,  and  secondarily  to  the  imperfect  felicity 
which  the  just  enjoy  even  on  earth,  Jesus  by  his 
most  holy  operations  merited  them  all  for  us,  as 
the  head  for  his  members,  and  he  also  merited 
them  for  himself  in  that  respect  in  which  they 
were  still  wanting  to  him,  so  that  his  glory  and 
exaltation  as  man  might  be  complete. 


Chapter  XVIII. 


The  Gratuitous  Graces. 

Grace  is  divided  into  sanctifying  grace,  which 
is  called  gratum  faciens ,  that  is,  making  accept¬ 
able,  by  which  man  is  united  with  God;  and  into 
grace  gratis  data ,  that  is,  gratuitously  given,  by 
which  man  cooperates  in  the  salvation  of  his 
neighbor.  Of  these  two,  the  first  is  the  more  noble, 
as  it  disposes  man  immediately  to  union  with  his 
last  end;  the  second  is  less  noble,  as  it  adapts  him 
immediately  to  that  which  is  a  means  and  dis¬ 
position  for  attaining  such  a  union.  This  last  is 
called  gratis  data ,  because  it  is  not  owed,  but  is 
granted  gratuitously,  and  not  gratum  faciens ,  since 
it  is  not  conferred,  that  the  recipient  may  be  justi¬ 
fied  by  it,  but  rather  that  he  may  contribute  to  the 
justification  of  others.  The  various  kinds  of  gratui¬ 
tous  graces  are  enumerated  by  St.  Paul  in  his  first 
epistle  to  the  Corinthians  (XIII,  8,  9,  io),  andare 
reduced  to  three  classes.  Some  are  required  for 
the  full  knowledge  of  divine  things,  and  these  are 
faith,  wisdom  and  knowledge;  some  for  the  con¬ 
firmation  of  doctrine,  and  such  are  the  virtue  of 
healing  and  of  working  other  prodigies,  prophecy 
and  the  discernment  of  spirits;  others  for  announc¬ 
ing  becomingly  the  revealed  truths,  such  too  are 
the  gifts  of  languages,  of  interpretation,  and  of 

(107) 


108  JESUS  CHRIST  THE  WORD  INCARNATE. 

explaining  rightly  the  divine  word.  Notice,  how¬ 
ever,  that  by  faith  there  is  not  meant  the  theo¬ 
logical  virtue,  which  should  be  common  to  all 
those  who  are  members  of  Christ,  but  a  peculiar 
understanding  and  certitude  concerning  the  truths 
of  faith,  whether  it  be  joined  with  obscurity,  as  in 
us,  or  with  perfect  clearness,  as  in  Christ.  In  like 
manner  wisdom  and  knowledge  are  numbered  here 
among  the  gratuitous  graces,  not  in  as  far  as  they 
are  gifts  of  the  Holy  Ghost,  and  consequently  are 
found  in  all  those  who  have  charity,  but  in  as  far 
as  they  imply  a  special  abundance  of  knowledge, 
either  of  divine  things  which  is  wisdom,  or  of 
human  things  which  is  science,  by  which,  he  who 
possesses  them,  may  easily  instruct  others,  con¬ 
vince  and  confute  his  opponents;  and  as  such  they 
are  found  only  in  those  to  whom  the  Holy  Ghost 
wishes  to  impart  them:  “But  all  these  things  one 
and  the  same  Spirit  worketli,  dividing  to  every 
one  according  as  he  wills.”  (i.  Cor.  XII,  n.) 

The  gratuitous  graces  also  were  in  Christ. 

As  in  Christ  there  was  sanctifying  grace,  so 
also  there  were  the  gratuitous  graces.  This  is 
beyond  all  doubt,  since  these  graces  are  ordained 
to  bring  men  back  to  God  by  instructing  them  in 
the  truths  of  faith,  and  generally  in  the  truths 
which  concern  human  salvation.  Now  of  such 
truths  Christ  is  the  first  and  principal  master,  since 
he  was  the  first  who  announced  them,  and  from 
him  the  apostles  and  their  successors  received 
them.  Hence  the  Apostle  said:  “How  shall  we 


the  gratuitous  graces.  109 

escape,  if  we  neglect  so  great  salvation,  which 
having  begun  to  be  declared  by  the  Lord,  was  de¬ 
clared  to  us  by  them  that  heard  him.”  (Hebr.  II,  3.) 

These  graces,  then,  were  in  Christ,  and  they 
were  commensurate  with  his  quality  of  supreme 
and  universal  doctor  and  head  of  the  whole  Church, 
and  with  the  dignity  and  virtue  which  redounded 
in  his  human  nature  from  union  with  the  Word. 
They  were  therefore  most  signal,  and  above  all 
conception  more  admirable  than  in  any  other;  and 
not  only  one  or  another,  some  or  many,  but  all 
were  united  together  in  him,  so  that  also  in  regard 
to  these  graces  it  was  verified  that  Jesus  ‘was  full 
of  grace,’  and  that  God  the  Father  ‘doth  not  give 
the  spirit  by  measure’  (John  III,  34)  to  his  Son, 
but  gave  it  to  him  beyond  all  measure.  They 
were  not  for  a  time,  and  in  the  manner  of  a  trans¬ 
ient  act,  as  is  the  light  in  the  air,  and  as  they  are 
wont  to  be  granted  to  the  other  saints,  but  per¬ 
petual,  and  in  the  manner  of  permanent  habits,  as 
is  the  light  in  the  sun,  so  that  he  could  use  them 
when  he  wished,  according  to  his  good  pleasure. 
And  for  this  reason  it  was  said  of  him  that  the 
spirit  of  God  was  to  repose  and  dwell  in  him: 
“The  spirit  of  the  Lord  shall  rest  in  him.”  (Is. 
XI,  2.)  “He  upon  whom  thou  shalt  see  the  Spirit 
descending  and  remaining  on  him,  he  it  is  that 
baptizeth  with  the  Holy  Ghost.”  John  I,  33.) 
Lastly,  they  were  united  in  him  as  in  the  first 
source  from  which  they  were  to  be  conveyed  to 
others,  according  as  should  be  determined  by  him, 
because  it  belongs  to  Christ  to  distribute  also  these 


IIO  JESUS  CHRIST  THE  WORD  INCARNATE. 


graces  to  tlie  members  of  his  mystical  body:  “To 
every  one  of  us  is  given  grace  according  to  the  gift 
of  Christ.  .  .  .  And  some  indeed  he  gave  to  be 
apostles,  and  some  prophets,  and  others  evan¬ 
gelists,  and  others  pastors  and  teachers.”  (Ephes. 
IV,  7.  11.) 

In  Christ  there  was  the  gift  of  prophecy. 

Consider  particularly  how  prophecy  was  in 
Christ,  regarding  which  some  doubt  may  perhaps 
occur.  Observe  then,  in  the  first  place,  that 
prophecy  does  not  necessarily  imply  an  obscure 
and  imperfect  knowledge,  which  certainly  could 
not  be  admitted  in  Christ  ;  but  it  means  only  a 
supernatural  knowledge  of  those  things  which  are 
remote  from  the  senses  of  men,  and  from  the  ordi¬ 
nary  knowledge  of  those  who  are  found  in  the 
state  of  wayfarers.  Notice,  in  the  second  place, 
that  he  cannot  be  called  a  prophet,  who  knows  and 
announces  those  things  that  are  distant  in  regard 
to  others,  with  whom  he  is  not;  or,  in  other  words, 
that  a  man  be  called  a  prophet,  it  is  necessary 
that  he  be  with  those,  in  regard  to  whom  the  things 
which  he  sees  and  announces  are  distant.  This  is 
evident  as  to  place  and  time.  Thus,  for  example, 
he  will  be  a  prophet  who,  being  in  Rome,  knows 
and  announces  what  is  taking  place  in  Paris;  but 
he  would  not  be  a  prophet,  who  would  know  this 
and  announce  it  whilst  in  Paris.  In  a  like  manner, 
he  would  have  been  a  prophet  who  in  the  last  cen¬ 
tury  had  foreseen  and  predicted  the  events  of  the 
present  century.  But  he  is  not  a  prophet,  who 


the:  gratuitous  graces. 


hi 


knows  and  relates  them  whilst  living  in  this  age, 
whilst  they  are  taking  place.  It  follows  from  this 
that  neither  God,  nor  the  angels,  nor  the  blessed 
can  be  called  prophets,  although  they  know  and 
announce  those  things  that  are  far  from  our  know¬ 
ledge;  for  the  reason  that  they  are  not  together 
with  us,  that  is,  they  do  not  share  with  us  our 
same  state.  But  Christ,  before  his  death,  was  not 
only  a  possessor  of  the  beatific  vision,  but  also  a 
wayfarer,  and  therefore  as  a  wayfarer  he  was  most 
truly  a  prophet,  because  as  such  he  communicated 
in  the  same  state  with  us,  that  is,  with  those  from 
whose  knowledge  the  things,  which  he  knew  and 
announced,  were  remote. 


Chapter  XIX. 


Christ  the  Head  of  the  Church. 

Jesus  Christ  is  most  truly  the  Head  of  the 
Church:  “He  hath  made  him  head  over  all  the 
church,  which  is  his  body.”  (Ephes.  XXII,  23.) 
And  surely  it  is  the  prerogative  of  the  head  to  be 
above  all  the  other  members,  because  it  is  more 
eminent;  and  because  it  is  more  perfect,  as  it  col¬ 
lects  in  itself  all  the  senses,  whilst  in  the  other 
parts  there  is  only  the  sense  of  touch;  also  because 
it  belongs  to  it,  to  govern  externally  the  other 
members  of  the  body,  and  to  convey  its  influence 
to  them  interiorly.  Now  these  three  things  belong 
spiritually  to  Christ  as  man,  regarding  the  mystical 
body  of  the  Church,  since  he  is  the  highest  and 
first  of  all,  not  in  time,  but  in  dignity;  hence  he  is 
called  ‘the  first-born  among  many  brethren,’  and 
has  the  fulness  of  all  graces  within  him,  and  there¬ 
fore  is  said  to  be  ‘full  of  grace  and  of  truth,’  and 
because  the  external  government  belongs  to  him, 
and  from  him  the  internal  influence  of  grace  is 
diffused  upon  all  the  members  of  the  Church,  all  of 
whom  receive  of  his  fulness.  Here  we  must  ob¬ 
serve  two  things.  The  first  is,  that  the  grace 
which  Christ  has  as  head  of  the  Church,  does  not 
differ  from  habitual  grace,  by  which  his  soul  is 
sanctified,  except  in  the  concept;  but  in  the  essence 

(112) 


CHRIST  THE  HEAD  OE  THE  CHURCH.  113 

is  the  same  grace  which  is  personal  to  Christ,  in  as 
much  as  it  justifies  his  soul,  and  is  the  grace  of  the 
Church’s  head,  and  in  as  much  as  it  is  the  source 
of  justification  for  others.  The  second  thing  is, 
that  although  the  heart  be  the  primary  and  most 
vital  part  of  the  human  body,  yet  Jesus  Christ  is 
not  called  the  heart  of  the  Church,  but  the  head. 
The  reason  for  this  is,  because  the  head  is  a  visible 
part,  and  in  a  like  manner  its  dominion  over  its 
members  is  visible,  whereas  the  heart  is  an  unseen 
part,  and  exercises  its  influence  in  the  body  without 
being  seen.  For  that  reason  the  Holy  Ghost,  who 
invisibly  vivifies  and  unites  the  various  members 
of  the  Church,  is  compared  to  the  heart;  and  Jesus 
Christ  is  compared  to  the  head,  according  to  his 
visible  nature,  in  which  and  by  which  he  presides 
over  his  Church. 

Christ  is  the  head  of  men  both  as  to  their  souls 

and  bodies. 

Christ  is  the  head  of  men  according  to  his 
whole  humanity,  not  as  regards  their  souls  only, 
but  also  as  to  their  bodies.  He  is  head  according 
to  his  entire  humanity,  because  the  divinity  is 
united  to  his  soul  and  body,  and  therefore  both, 
that  is,  his  whole  and  entire  humanity,  influences 
men  as  an  instrument  of  the  divinity.  And  he  is 
head  not  only  of  the  souls,  but  of  the  bodies  also, 
since  he  transfuses  his  virtue  both  into  the  souls 
and  the  bodies,  primarily  into  the  souls  by  vivify¬ 
ing  them  with  grace  and  with  glory,  secondarily 
into  the  bodies,  in  as  much  as  the  members  of  the 
8 


1 14  JESUS  CHRIST  THE  WORD  INCARNATE. 


body  become  instruments  and  arms  of  justice, 
which,  through  the  merits  and  efficacy  of  Christ, 
reigns  in  the  soul,  and  furthermore,  because  the 
life  of  glory  shall  be  communicated  from  the  soul 
also  to  the  body.  The  body,  therefore,  partakes 
of  the  spiritual  influence  of  Christ  in  two  ways,  as 
an  instrument  of  grace,  and  as  a  partner  of  glory. 

Christ  is  the  head  of  all  men  without  exception. 

Christ  is  the  head  of  all  men  without  exception, 
because  all  men  who  have  been  since  the  beginning 
of  the  world,  and  shall  be  to  the  end,  belong  in 
some  way  to  the  mystical  body  of  the  Church;  and 
because  Jesus  is  the  fountain  of  salvation  and  pro¬ 
pitiation  for  all:  uHe  is  the  Savior  of  all  men,  and 
especially  of  the  faithful.”  (Tim.  IV,  io.)  “He 
is  the  propitiation  for  our  sins,  and  not  for  ours 
only,  but  also  for  those  of  the  whole  world.” 
(i.  John  XI,  2.) 

Christ  then  is  the  head  of  all,  but  according  to 
different  degrees.  First  and  principally,  he  is  the 
head  of  those  who  are  united  to  him  actually  by 
glory;  next  of  those  who  are  united  to  him  actually 
by  charity;  then  of  those  who  are  actually  united 
to  him  by  faith  only;  then  of  those  who  are  united 
to  him  only  in  potency,  not  yet  reduced  to  act,  but 
which  is  to  be  reduced  to  act,  according  to  the 
divine  predestination;  and  lastly  of  those  who  are 
united  to  him  in  potency,  which  shall  never  be  in 
act.  But  the  damned  and  the  demons  have  ceased 
entirely  to  be  members  of  Christ,  since  they  are  no 
longer  united  with  Christ  even  in  potency.  But 


CHRIST  THE  HEAD  OF  THE  CHURCH.  115 

they  shall  not  cease,  on  this  account,  to  be  subject 
to  his  power:  “For  he  hath  put  all  things  under 
his  feet.”  (1.  Cor.  XV,  26.)  All  however  are 
under  him,  not  as  members  of  his  body,  but  as  his 
foot-stool.  “The  Ford  said  to  my  Ford:  Sit  at  my 
right  hand  until  I  make  thy  enemies  thy  foot¬ 
stool.”  (Ps.  CIX,  1.  2.) 

It  may  be  asked,  how  it  can  be  said  that  those 
are  of  the  Church  who  have  not  even  faith.  They 
are  of  the  Church,  not  in  act,  but  in  potency, 
which  potency  is  founded  on  two  things;  first  of 
all,  and  above  all,  on  the  merits  of  Jesus  Christ, 
which  are  most  sufficient  to  effect  the  salvation  of 
the  whole  human  race  ;  and  next  on  free  will. 
Nor  should  we  wonder  at  hearing  that  the  Church 
has  members  in  potency;  for  this  is  exactly  the 
difference  there  is  between  a  man’s  natural  body 
and  the  mystical  body  of  the  Church,  that  the 
members  of  the  natural  body  exist  all  at  the  same 
time,  but  the  members  of  the  mystical  body  are 
not  all  actually  at  one  time,  either  as  to  their  nat¬ 
ural  existence,  for  men  of  all  times  belong  to  the 
Church,  or  as  to  their  being  in  the  state  of  grace, 
since  even  those  belong  to  the  Church  who  are 
without  grace,  but  can  have  it. 

To  Christ  alone  belongs  the  internal  communication 
of  grace  as  the  head  of  the  Church. 

As  regards  the  internal  communication  of  grace, 
it  belongs  only  to  Christ  to  be  head  of  the  Church; 
but  as  to  the  external  government,  it  may  belong 
also  to  others,  but  not  in  the  same  manner  as  to 


II 6  JESUS  CHRIST  THE  WORD  INCARNATE. 

Clirist,  because,  in  the  first  place,  he  is  the  head 
of  all  those  that  belong  to  the  Church  in  whatso¬ 
ever  place  or  time  or  state  they  are  found.  But 
others  are  called  heads  either  in  respect  to  some 
particular  places,  as  bishops  who  are  heads  of  their 
dioceses,  or  if  they  have  no  limitation  in  place, 
still  they  have  it  in  time,  as  the  Pope,  who  is  head 
of  the  whole  Church,  but  only  during  the  time  of 
his  pontificate.  Besides  this,  the  bishops  as  well 
as  the  Pope  are  heads  of  men  considered  only  in 
the  state  of  wayfarers.  In  the  second  place,  Jesus 
Christ  is  head  of  the  Church  by  virtue  and  author¬ 
ity  of  his  own,  whereas  others  are  styled  heads  in 
as  much  as  they  take  the  place  of  Christ,  and  hence 
they  are  secondary  heads  and  subordinate  to  Christ 
the  supreme  head:  “For  what  I  forgave,  if  I  have 
forgiven  anything,  for  your  sakes  have  I  done  it 
in  the  person  of  Christ.  —  We  are  ambassadors  for 
Christ,  God  as  it  were  exhorting  by  us.”  (2.  Cor. 
II,  io;  V,  20.)  And,  in  the  same  way,  as  others 
are  called  heads  of  the  Church,  they  take  also  the 
name  of  foundation  and  of  pastors,  being  always 
understood  as  foundation  and  pastors  of  the  second 
order,  and  dependent  on  Christ,  the  primary  foun¬ 
dation  and  pastor.  As  St.  Augustin  says,  ‘to  his 
members  he  granted  to  be  pastors,  but  none  of  us 
says  of  himself,  he  is  a  door;  this  he  has  reserved 
as  proper  to  himself.  ’  The  name  of  door  is  proper 
only  to  Christ.  Because  it  is  not  as  those  other 
names,  which  may  refer  as  much  to  the  principal 
as  to  the  secondary  authority.  The  door  always 
signifies  the  principal  authority,  because  through 


CHRIST  THE  HEAD  OF  THE  CHURCH.  117 

it,  and  through  it  alone,  everyone  enters  the  house. 
Hence  Christ  alone  is  the  door,  and  therefore  of 
him  alone  it  is  said,  that  he  is  the  one:  “By  whom 
also  we  have  access  through  faith  into  this  grace, 
wherein  we  stand.’’  (Rom.  V,  2.)  And  he  him¬ 
self  clearly  affirmed,  ‘that  no  man  cometh  to  the 
Father,  but  by  me.’  (John  XIV,  6.)  So  no  one 
can  have  ingress  into  the  Father’s  house,  whether 
the  earthly  one  by  grace,  or  the  heavenly  one  by 
glory,  except  through  this  only  door,  which  is 
Christ. 


Chapter  XX. 


Christ  the  Head  of  Angels. 

Christ,  according  to  the  human  nature,  is  head 
not  only  of  men,  but  likewise  of  the  angels,  for  as 
St.  Paul  expressly  testifies  of  him,  ‘God  the  Father 
has  set  him  at  his  right  hand  in  the  heavenly 
places,  above  all  principality  and  power  and  virtue 
and  dominion,  and  every  name  that  is  named,  not 
only  in  this  world,  but  also  in  that  which  is  to 
come.’  (Ephes.  I,  20.  21.)  And  of  this  there  can 
be  no  doubt,  for  there  should  be  one  and  the  same 
head  of  one  and  the  same  body.  Now  angels  and 
men,  wayfarers  and  the  possessors  of  bliss,  all  com¬ 
pose  one  sole  mystical  body  of  the  Church,  since 
they  are  all  ordained  to  one  sole  end,  that  is, 
eternal  happiness;  and  from  the  unity  of  the  end, 
there  comes  the  unity  of  the  social  body.  Christ, 
therefore,  according  to  his  humanity,  is  the  head 
of  all,  both  of  angels  and  of  men.  And  indeed, 
these  three  prerogatives  by  which  he  is  called  and 
is  the  head  of  men,  belong  to  Jesus  Christ  also  in 
regard  to  the  angels,  for  without  doubt,  even  in 
regard  to  the  angels  he  is  above  them  by  dignity, 
by  the  most  perfect  participation  of  divine  gifts, 
and  by  the  dominion  and  influence  which  he  exer¬ 
cises  over  them. 


(ns) 


CHRIST  THE  HEAD  OE  ANGERS.  119 

The  relations  of  Christ’s  humanity  with  angels  and 

men  are  not  equal. 

Although  Christ  is  also  the  head  of  the  angels, 
it  does  not  follow  from  this  that  the  relations  of  his 
humanity  with  men  and  angels  are  altogether 
equal.  There  is  a  difference  in  two  things.  In  the 
first  place,  as  to  his  conformity,  which  is  greater 
with  men,  since  these  agree  with  the  humanity  of 
Christ  in  the  same  species.  With  the  angels  it  is 
less,  since  they  correspond  with  it  only  in  the  genus 
of  intellective  nature.  In  the  second  place,  as  to 
the  influence  which  his  humanity  exercises  on 
both.  For  the  influence  of  Christ’s  human  nature 
on  men  is  the  end  to  which  it  is  itself  ordained,  as 
the  divine  Word  assumed  our  nature  to  become  for 
us  in  it,  and  by  it,  the  spring  of  supernatural  life; 
whereas  its  influence  on  the  angels  is  not  the  end, 
but  the  consequence  of  the  Incarnation,  for  it  is 
true,  or  at  least  more  probable,  that  the  Word  did 
not  become  incarnate  to  communicate  its  influence 
to  the  angels  as  the  head  does  to  the  members;  but 
the  Incarnation  being  accomplished,  and  human 
nature  being  thereby  raised  to  the  most  exalted 
dignity,  it  follows  that  it  has  the  right  and  efficacy 
of  dominating  and  influencing  also  the  angels. 

In  what  the  influence  of  Christ’s  humanity  on  the 

angels  consists. 

Let  us  consider  in  what  the  influence,  which 
the  humanity  of  Christ  exercises  on  the  angels, 
precisely  consists.  It  does  not  act  on  them,  as  on 
us,  by  removing  sin  and  punishment  which  is  the 


120  JESUS  CHRIST  THE  WORD  INCARNATE. 


impediment  to  supernatural  life  and  glory,  because 
such  an  impediment  cannot  exist  in  them  at  pres¬ 
ent,  since  they  are  already  beatified;  and  when  it 
could  have  existed,  which  was  during  their  trans¬ 
itory  state,  it  did  not  at  all  take  place.  Nor  does 
it  even  exercise  an  influence  by  meriting  for  them 
grace  and  substantial  glory,  for  by  what  we  can 
gather  from  the  holy  scriptures,  which  are  the  only 
means  by  which  we  are  given  to  know  what  de¬ 
pends  on  the  mere  will  of  God  above  all  claim  of 
the  creature,  the  Incarnation  of  the  Word  was 
effected  not  to  merit  the  sanctification  and  glori¬ 
fication  of  the  angels,  but  to  accomplish  the  re¬ 
demption  of  the  human  race. 

In  order,  then,  to  understand  well  in  what  the 
influence  of  Christ’s  humanity  on  the  angels  con¬ 
sists,  it  will  be  well  to  presuppose  two  things. 
The  first  is  that  the  angels  are  all  indeed  most 
noble  and  most  perfect  spirits,  and  all  enjoy  the 
beatific  vision;  still  they  have  not  all  the  same 
degree  of  perfection,  whether  in  the  natural  or 
supernatural  order.  On  this  account  they  are 
divided  according  to  the  different  excellence  which 
they  have,  both  natural  and  supernatural,  into 
three  hierarchies,  or  sacred  principalities,  subordi¬ 
nate  one  to  the  other;  and  besides,  each  hierarchy 
is  subdivided  into  three  orders  or  choirs,  which 
take  different  names  corresponding  to  the  various 
properties  and  various  offices  that  belong  to  each. 
And  in  the  same  way,  as  the  degree  of  perfection 
of  nature  and  grace  is  not  equal  in  all,  neither  is 
the  degree  of  knowledge  which  they  have  naturally 


CHRIST  THE  HEAD  OE  ANGELS. 


12 1 


or  supernaturally,  but  this  also  is  greater  or  less, 
according  as  they  are  found  more  or  less  elevated 
in  the  various  choirs  and  various  hierarchies.  It 
is  true,  that  in  the  angels  there  is  not  and  cannot 
be  ignorance  properly  so  called,  that  is,  a  privation 
of  due  knowledge,  but  only  nescience,  or  an  ab¬ 
sence  of  knowledge  relating  to  those  things  apper¬ 
taining  to  the  state  of  nature,  or  of  grace  or  of 
glory,  the  knowledge  of  which  is  not  their  due 
either  by  the  condition  of  their  nature,  or  by  the 
condition  of  their  beatitude.  This  nescience,  as  is 
clear,  is  more  extended  in  the  lower,  and  more  re¬ 
stricted  in  the  higer  angels;  still  it  is  found  in  some 
manner  in  all,  because  the  knowledge  even  of  the 
most  perfect  is  finite.  It  is  true,  they  all  enjoy  the 
beatific  vision,  but  they  do  not  see  God  as  much  as 
he  is  knowable.  This  would  be  to  comprehend 
the  divine  essence,  and  is  proper  to  God  alone. 

The  second  thing  to  premise  is,  that  the  angels 
of  the  second  hierarchy  are  purified  and  enlightened 
and  perfected  by  the  angels  of  the  first  hierarchy, 
and  in  like  manner  the  angels  of  the  third  hier¬ 
archy  by  those  of  the  second,  and  in  general  the 
lower  by  the  higher;  and  these  are  called  the  hier¬ 
archical  acts,  which  the  angels  exercise  one  upon 
another.  The  first  act  is  to  purify  the  subordinate 
angels  by  removing  from  their  intellects  the  defect, 
if  it  may  be  called  so,  of  nescience.  The  second 
act  is  to  enlighten  them,  which  they  do  in  two 
ways,  by  strengthening  the  intellective  power  of 
the  less  perfect,  just  as  a  warmer  body  by  its  pres¬ 
ence  increases  the  warmth  of  a  body  less  warm; 


122  JESUS  CHRIST  THE  WORD  INCARNATE. 

and  also  by  proposing  to  them  the  truth  in  a  man¬ 
ner  proportioned  to  the  capacity  of  their  intel¬ 
ligence.  The  third  act  consequently  perfects  them 
by  the  apprehension  of  the  truth  made  known, 
which  is  the  end  and  perfection  of  the  intellect. 
And  these  three,  as  is  plain,  are  not  properly  dis¬ 
tinct  acts,  but  rather  than  three  different  acts,  they 
are  three  several  respects  of  the  same  act,  by  which 
they  manifest  the  truth,  and  therefore  diminish 
the  nescience,  and  increase  the  perfection  of  the 
intellect.  The  sun  does  something  like  this  for 
us.  It  purifies  us  by  dispelling  the  obscurity  of  the 
night,  it  enlightens  us  by  clarifying  us  with  its 
rays,  and  by  rendering  bodies  visible  to  our  eyes, 
it  perfects  us  by  making  our  visual  faculty  pass 
from  potentiality  to  act,  and  perceive  its  proper 
object.  We  have  another  example  also  in  what 
the  master  does  with  his  scholar.  He  purifies  him 
from  the  darkness  of  ignorance,  he  enlightens  him 
by  proposing  to  him,  in  a  form  best  suited  to  his 
capacity,  the  truth  which  he  wishes  to  teach  him, 
and  so  perfects  him  by  new  informations  by  which 
he  enriches  and  adorns  his  mind. 

After  this  it  will  certainly  not  be  hard  to  under¬ 
stand  in  what  the  influence,  which  the  humanity 
of  Jesus  Christ  exercises  on  the  angels,  consists. 
As  the  more  elevated  angels  purify,  enlighten  and 
perfect  the  less  elevated,  so  also  the  humanity  of 
Christ,  but  in  a  manner  incomparably  more  emi¬ 
nent  and  more  divine,  performs  these  same  acts 
towards  all  the  angels,  even  the  highest  and  nearest 
to  the  throne  of  God;  towards  these  immediately, 


CHRIST  THE  HEAD  OE  ANGELS.  12 3 

and  in  others  by  means  of  these,  since  the  human 
nature  of  Christ  in  heaven  is  placed  above  all  the 
blessed,  and  is  seated  even  at  the  right  hand  of 
God.  And  this  perhaps  is  what  St.  John  wished 
to  signify,  when  he  affirmed  in  the  Apocalypse 
(XVI,  23),  that  the  heavenly  Jerusalem  has  no 
need  of  the  sun,  or  of  the  moon:  “For  the  glory 
of  God  hath  enlightened  it,  and  the  Lamb  is  the 
lamp  thereof.”  He  said,  ‘the  glory  of  God,’  to 
denote  the  brightness  of  the  substantial  glory  or 
the  divine  essence,  which  is  openly  manifested, 
and  he  added  ‘the  Lamb  is  the  lamp  thereof,’  to 
indicate  the  light  of  accidental  glory,  which  pro¬ 
ceeds  from  the  Lamb  of  God,  that  is,  from  Christ 
according  to  his  human  nature,  in  which  the  Son 
of  God  was  slain  and  immolated  for  us.  For  the 
most  sacred  humanity  of  Jesus  is  a  fountain  of 
light  in  heaven,  and  not  only  of  a  most  vivid  and 
delightful  corporeal  light,  but  also  a  fountain  of 
spiritual  light  for  all  the  heavenly  spirits  in  the 
manner  described. 


Chapter  XXI. 


Christ  the  Spouse  of  the  Church. 

The  word  Church  may  have  two  meanings;  the 
one  more  restricted,  the  other  more  ample.  In  the 
more  restricted  sense  it  means  the  mystical  body  of 
Christ,  as  distinct  from  its  head;  in  the  more  ample 
sense  it  comprehends  the  body  and  head  united 
together.  When  it  is  affirmed,  that  Christ  is  the 
spouse  of  the  Church,  the  Church  is  spoken  of  in 
the  first  meaning,  and  not  in  the  second.  In  the 
second  meaning  the  Church  includes  the  spouse 
and  the  bride,  as  being  united  together  spiritually, 
they  constitute  but  one  person  morally.  And  ac¬ 
cording  to  this  second  meaning,  Christ  may  in 
some  wise  be  said  to  be  a  member  of  the  Church, 
since  he  has  an  office  of  his  own  different  from  that 
of  the  other  members,  which  is  to  transfuse  super¬ 
natural  life  into  all  the  others.  Whereas  Christ 
cannot  in  any  wise  be  called  a  member  of  his 
spouse.  Observe,  moreover,  that  only  the  first 
person  of  the  B.  Trinity  is  the  father  of  the  spouse, 
but  all  the  three  divine  persons  are  really  the 
father  of  the  bride.  However,  by  appropriation 
also  we  may  attribute  paternity  to  the  Father  in 
relation  to  the  bride. 

How  Christ  is  the  spouse  of  the  Church. 

Let  us  consider  how  Christ  is  shown  to  be  the 
spouse  of  the  Church.  If  we  notice  what  are  the 

(124) 


CHRIST  THE  SPOUSE  OE  THE  CHURCH.  1 25 


relations  which  exist  between  husband  and  wife, 
we  shall  see  the  very  same  existing  between  Christ 
and  his  Church.  The  husband  is  the  head  of  the 
wife,  and  Christ  is  the  head  of  the  Church:  “The 
man  is  the  head  of  the  woman,  as  Christ  is  the 
head  of  the  Church.”  (Ephes.  V,  23.)  The  hus¬ 
band  governs  the  wife,  not  as  a  slave,  but  as  free, 
that  is,  not  having  his  own,  but  her  utility  in  view. 
Christ  is  also  the  savior  of  the  Church,  that  is,  he 
from  whom  the  Church  has  all  her  good:  “He  is 
the  savior  of  his  body.”  (Eph.  V,  23.)  The 
wife  should  consequently  be  in  thorough  submission 
to  the  husband,  and  the  Church  in  like  manner  is 
subject  in  all  to  Christ:  “As  the  Church  is  subject 
to  Christ,  so  let  the  wives  be  to  their  husbands  in 
all  things.”  (Eph.  V,  24.)  The  husband  should 
love  his  wife  from  his  heart;  thus  too  did  Christ 
love  the  Church:  “Men  love  your  wives,  as  Christ 
also  loved  the  Church.”  (Eph.  V,  25.)  But  notice 
here  the  difference  between  the  love  of  any  other 
spouse  and  that  of  Christ.  The  love  of  every  other 
spouse  presupposes  the  spouse  already  existing, 
and  possessed  of  those  advantages  of  beauty,  talent, 
riches  and  the  like,  which  render  her  estimable 
and  amiable  to  him.  I11  Christ  it  is  not  so.  The 
existence  of  the  Church  and  of  its  prerogatives  is 
not  the  cause,  but  the  effect  of  Christ’s  love. 
Because  he  loved  it,  he  formed  it,  and  formed  it 
worthy  of  himself.  He  cleansed  and  sanctified  it 
in  the  laver  of  baptism,  which  has  the  efficacy  of 
his  blood.  He  has  made  it  holy  and  immaculate 
by  the  communication  of  his  grace  in  the  present 


12 6  JESUS  CHRIST  THE  WORD  INCARNATE. 

life;  and  by  the  communication  of  his  glory  in  the 
future  life,  he  will  render  it  all  glorious  without 
spot  or  wrinkle,  or  any  other  thing  that  might 
tarnish  or  cloud  its  whiteness  and  splendor:  “Christ 
loved  the  Church  ....  that  he  might  sanctify  it, 
cleansing  it  in  the  laver  of  water  in  the  word  of 
life,  that  he  might  present  it  to  himself  a  glorious 
Church,  not  having  spot  or  wrinkle,  nor  any  such 
thing,  but  that  it  should  be  holy  and  without 
blemish.”  (Eph.  V,  25.  26.  27.)  “The  marriage 
of  the  Eamb  is  come,  and  his  wife  hath  prepared 
herself.  And  to  her  it  hath  been  granted  that  she 
should  clothe  herself  with  fine  linen  glittering  and 
white.  For  the  fine  linen  are  the  justifications  of 
the  saints.”  (Apoc.  XIX,  7.  8.)  The  husband 
should  love  his  wife  as  himself  :  “Let  every  one 
of  you  in  particular  love  his  wife  as  himself.” 
(Eph.  V,  33.)  But  Christ  loved  the  Church  to 
such  a  degree,  that  he  went  so  far  as  to  immolate 
himself  for  it:  “Christ  loved  the  Church  and  de¬ 
livered  himself  up  for  it.”  (Eph.  V,  25.)  The 
husband  abandons  his  father  and  mother,  to  be 
united  with  his  wife:  “For  this  cause  shall  a  man 
leave  his  father  and  mother,  and  shall  adhere  to 
his  wife.”  (Eph.  V,  31.)  Christ  too  left  his 
Father,  in  as  much  as  he  came  into  this  world, 
and  assumed  our  flesh:  “I  came  forth  from  the 
Father,  and  am  come  into  the  world.”  (John 
XVI,  28.)  He  abandoned  his  mother,  that  is,  the 
Synagogue,  to  be  united  continually  with  his 
Church  until  the  end  of  ages:  “Behold  I  am  with 
you  all  days  even  to  the  consummation  of  the 


CHRIST  THE  SPOUSE  OE  THE  CHURCH.  1 27 


world.”  (Mat.  XXVIII,  20.)  The  union  of  the 
husband  and  wife  is  not  only  moral,  but  also  phys¬ 
ical:  “And  they  shall  be  two  in  one  flesh.”  (Eph. 
V,  31.)  The  union  likewise  between  Christ  and 
the  Church  is  also  physical.  First  by  the  hypo¬ 
static  union  of  the  Word  with  a  nature  of  our 
species,  for  in  that  nature  assumed  by  the  Word, 
the  whole  mass,  as  St.  Gregory  of  Nissa  remarks, 
is  virtually  blended  with  him.  That  nature  was, 
as  it  were,  the  choicest  first-fruit  of  the  Church, 
and  in  it  and  by  it  the  whole  Church  came  to  be 
united  with  the  divine  person  of  the  Word  in  an 
ineffable  manner.  In  the  second  place  by  the  sac¬ 
rament  of  the  Eucharist,  by  which  Christ,  God  and 
man,  is  truly,  really  and  substantially  present  in 
his  Church;  and  not  only  this,  but  he  comes  also 
to  communicate  and  unite  himself  in  the  most  in¬ 
timate  way  with  all  and  each  of  its  members,  by 
feeding  them  with  his  very  body  and  blood.  Lastly 
the  fruit  of  matrimony  is  the  fecundity  of  the  wife; 
and  the  fruit  of  the  spiritual  marriage  between 
Christ  and  the  Church  is  the  fecundity  of  the 
Church,  by  which  she  becomes  the  mother  of  all 
who  are  regenerated  to  the  supernatural  life  of 
grace  and  glory.  Thus  we  see  how  between  the 
union  of  Christ  with  his  Church,  and  the  matri¬ 
monial  union  of  the  man  with  the  woman,  there  is 
the  greatest  resemblance,  and  that  the  one  is  the 
representation  of  the  other.  But  which  of  these 
two  is  the  exemplar,  and  which  the  image?  Ac¬ 
cording  to  the  doctrine  explained  by  St.  Paul  in 
his  letter  to  the  Ephesians,  the  exemplar  is  the 


128  JESUS  CHRIST  THE  WORD  INCARNATE. 

union  of  Christ  with  his  Church,  and  the  image  is 
the  nuptial  union  of  the  man  with  the  woman; 
which,  that  it  might  be  more  like  its  prototype, 
was  raised  by  Christ  to  the  supernatural  order,  and 
to  the  dignity  and  holiness  of  a  sacrament.  For 
this  reason  also  Christian  matrimony  is  styled  by 
the  Apostle  a  great  sacrament,  just  because  it  is  a 
sign  and  a  copy  of  that  most  admirable  union  which 
exists  between  Christ  and  his  Church.  “This  is 
a  great  sacrament,  but  I  speak  in  Christ  and  in  the 
Church.”  (Eph.  V,  32.)  There  are  three  sacra¬ 
ments  called  great  in  a  particular  manner:  baptism, 
for  the  greatness  of  the  effect  it  produces,  which  is 
to  open  the  gates  of  heaven;  the  eucharist,  for  the 
greatness  of  what  it  contains,  which  is  Christ  the 
very  fountain  of  grace;  matrimony,  for  the  great¬ 
ness  of  the  thing  it  signifies,  which  is  the  mystical 
nuptials  of  Christ  with  his  Church. 

The  Church  has  the  fecundity  of  a  mother  and  the 

integrity  of  a  virgin. 

The  Church,  the  spouse  of  Christ,  in  addition 
to  the  fecundity  of  a  mother  joins  the  integrity  of 
a  virgin,  and  of  a  virgin  the  more  chaste,  as  her 
spouse  is  more  pure  and  inviolate.  This  the  Apostle 
meant  to  signify  when,  writing  to  the  faithful  of 
Corinth,  he  said:  “For  I  have  espoused  you  to  one 
husband,  that  I  may  present  you  as  a  chaste  virgin 
to  Christ.”  (2.  Cor.  XI,  2.)  I  have  espoused 
you,  he  says,  not  to  myself,  nor  to  many,  but  to 
one  man  alone,  who  is  Christ.  How  had  he  es¬ 
poused  them  to  Christ?  By  converting  them  to 
the  faith,  and  incorporating  them  with  him  in 


CHRIST  THE  SPOUSE  OE  THE  CHURCH.  1 29 

baptism.  He  adds  also,  I  have  espoused  you,  that 
you  may  be  a  chaste  virgin  to  Christ.  Take  notice 
how  from  the  plural  he  passes  to  the  singular  :  I 
have  espoused  you  ...  as  a  chaste  virgin.  Why 
so  ?  To  show  that  of  all  the  faithful  there  is 
formed  but  one  Church,  one  only  spouse  of  Christ, 
and  virgin  spouse,  nor  virgin  only,  but  chaste  also. 
What  difference  is  there  between  virgin  and  chaste? 
Virginity  means  integrity  of  the  body;  chastity 
means  integrity  of  the  spirit.  The  meaning  then 
is,  that  the  Church  should  be  incorrupt  both  in 
soul  and  in  body,  and  for  this  reason  we  say  ‘chaste 
virgin’. 

To  understand  this,  it  is  well  to  know  that  in 
the  Church  we  distinguish  a  two-fold  element,  an 
external  and  visible  element  which  is  called  the 
body  of  the  Church,  and  an  internal  and  invisible 
element  which  is  called  the  soul  of  the  Church. 
The  body  of  the  Church  is  made  up  of  the  society 
of  those  who  are  bound  together  with  the  triple, 
external  and  visible  bond  of  the  profession  of  one 
same  faith,  of  the  communion  of  the  same  sacra¬ 
ments,  and  of  submission  to  the  same  pastors, 
especially  to  the  Roman  Pontiff.  The  soul  of  the 
Church  consists  in  the  internal  and  invisible 
principle  of  its  life,  that  is  to  say,  in  what  renders 
it  living  and  life-giving  supernaturally.  Hence  to 
the  soul  of  the  Church  belong  sanctifying  grace, 
the  infused  virtues,  actual  grace,  the  gifts  of  the 
Holy  Ghost,  the  graces  called  gratis  datae,  and  in 
short  all  those  supernatural  gifts  which  have  for 
their  end  the  conservation  and  advancement  of  the 
life  and  holiness  of  the  Church. 


130  JESUS  CHRIST  THE  WORD  INCARNATE. 

Now  if  tlie  Church  be  considered  in  itself,  that 

is,  in  its  constitution,  in  its  end  and  its  means,  it 
is  plain  that  it  is  free  from  every  contamination, 
both  in  body  and  in  soul.  If  again  it  be  viewed 
in  its  members,  the  Church  which  is  already  made 
glorious  in  heaven  in  all  and  each  of  its  members, 
has  no  spot  nor  wrinkle,  but  is  altogether  immacu¬ 
late  and  holy.  But  the  same  cannot  be  said  of  the 
Church  still  militant  here  upon  earth.  It  happens 
sometimes,  that  some  of  its  members  break  those 
ties  which  hold  them  united  to  the  others,  and  thus 
they  come  to  break  the  integrity  of  the  body  of  the 
Church;  or  to  speak  more  accurately,  the  Church 
itself  always  maintains  in  reality  the  unity  and 
integrity  of  its  body  inviolate,  and  therefore  re¬ 
mains  always  a  virgin,  but  those  who  separate  from 

it,  become  thereby  broken  and  corrupt  members. 
From  this  it  is  evident  that  scliismatical  and  heret¬ 
ical  churches  are  no  longer  virgins  or  spouses  of 
Christ,  but  fornicators  and  adulterers.  I11  like 
manner  in  respect  to  the  soul  of  the  Church,  not 
all  its  members  are  always  vivified,  nor  always  in 
the  same  manner.  It  has  members  that  are  weak, 
and  members  already  dead.  In  such  members  the 
spiritual  integrity,  and  therefore  the  chastity  of  the 
Church  fails;  not  indeed  because  the  soul  of  the 
Church  is,  or  ever  can  be  less  pure  in  itself,  but 
because  such  members  are  no  longer  worthy  of 
being  informed  by  it,  or  at  least  are  not  worthy  of 
partaking  of  all  its  efficacy. 

From  what  has  hitherto  been  said  we  may  infer 
that  even  in  Christian  matrimony  the  bride  repre- 


CHRIST  THE  SPOUSE  OE  THE  CHURCH.  131 

sents  the  Church  but  imperfectly,  since  she  repre¬ 
sents  it  only  as  to  fecundity,  not  as  to  virginity. 
There  was  but  one  matrimony,  in  which  the  bride 
was  a  perfect  figure  of  the  Church,  the  spouse  of 
Christ,  and  that  was  the  matrimony  between 
Joseph  and  Mary;  seeing  that  Mary  was  at  the 
same  time  a  virgin  and  a  mother,  and  thereby 
symbolized  both  prerogatives  of  the  Church,  that 
of  a  fruitful  mother  and  that  of  a  chaste  virgin. 

The  Church  is  both  a  spouse  and  a  queen. 

Reflect  that  the  Church,  the  spouse  of  Christ, 
is  not  only  a  most  chaste  virgin,  but  she  is  also  a 
most  august  queen,  because  she  is  the  spouse  of 
Christ  the  king,  and  by  being  the  spouse  of  the 
king,  she  is  thereby  queen,  and  a  queen  so  much 
the  more  august,  according  as  the  royal  dignity  of 
her  spouse  is  greater.  For  this  reason  the  sacred 
interpreters  apply  to  her  those  words  of  the  psalm: 
“The  queen  stood  on  thy  right  hand  in  gilded 
clothing,  surrounded  with  variety.”  (Ps.  XLJV,  9.) 
I11  these  words  four  most  signal  prerogatives  of  this 
royal  spouse  are  pointed  out.  The  first  is  of  stand¬ 
ing  continually  in  the  presence,  and  at  the  side  of 
her  spouse,  all  intent  on  observing  and  seconding 
his  intimations.  This  is  the  meaning  of  ‘stood’. 
The  second  is  a  most  singular  participation  in  the 
most  excellent  gifts  of  her  spouse,  and  this  is  what 
is  signified  by  the  words  ‘on  thy  right  hand.’ 
Hence  it  is  said  also  of  Christ,  that  as  man  he  is 
seated  at  the  right  hand  of  God,  to  signify,  that 
his  human  nature  does  not  partake  infinitely,  but 


132  JESUS  CHRIST  THE  WORD  INCARNATE. 


in  a  more  excellent  manner  than  any  other  creat¬ 
ure,  in  the  divine  goods  of  the  Father.  The  third 
prerogative  is  the  most  precious  gold  which  is 
lavished  on  her  garments:  ‘In  gilded  clothing. 9 
By  the  garments  of  the  Church  the  holy  doctors 
understand  two  things,  doctrine  and  good  works. 
Both  these  garments  are  glittering  with  gold  : 
doctrine  is  glittering  with  the  gold  of  divine  wis¬ 
dom;  and  good  works  are  glittering  with  the  gold 
of  charity.  Nor  is  it  to  be  wondered  that  so  great 
an  abundance  of  such  choice  gold  be  poured  out  in 
the  Church,  since  she  has  with  her  the  living 
source  of  this  double  gold.  She  has  with  her  the 
source  of  the  gold  of  wisdom,  for  her  head  is  Christ, 
who  is  divine  wisdom  itself,  and  the  fountain  of  all 
wisdom.  She  has  with  her  the  source  of  the  gold 
of  charity,  for  her  heart  is  the  Holy  Ghost,  who  is 
divine  love  itself,  and  the  fountain  of  all  holy  love. 
The  fourth  prerogative  is  the  variety  with  which 
she  is  surrounded,  without  any  detriment,  but  rather 
with  the  greatest  enhancement  to  her  beauty;  va¬ 
riety  of  virtues  and  of  their  degrees  and  of  their 
acts,  variety  of  sacred  gifts,  of  offices  and  of  digni¬ 
ties  in  her  members,  variety  of  nations  that  she  has 
gathered  to  her  bosom,  by  regenerating  them  to 
Christ,  variety  of  times,  of  places,  of  vicissitudes, 
of  war  and  of  peace,  of  humiliations  and  of  honors, 
of  persecutions  and  of  triumphs;  varieties  that  sur¬ 
round  her  on  every  side,  but  do  not  change  her  in 
the  least.  She  remains  always  equal  to  herself, 
always  the  beloved,  the  invincible,  the  faithful, 
the  chaste  and  august  spouse  of  Christ. 


Chapter  XXII. 


Beatific  Knowledge  of  Christ’s  Soul. 

Besides  the  uncreated  knowledge  belonging  to 
the  divine  nature,  there  was  also  in  Christ  the 
created  knowledge  belonging  to  creatures.  For 
certainly  it  was  not  becoming  the  Son  of  God  to 
take  an  imperfect  human  nature,  as  by  it  he  should 
bring  the  whole  human  race  to  perfection  ;  and 
therefore,  although  he  already  knew  all  things 
perfectly  by  divine  knowledge,  still  the  human 
soul  assumed  by  him  should  also  have  its  own 
proper  knowledge  to  perfect  it.  Otherwise  the 
soul  of  Christ  would  have  been  most  imperfect, 
more  so  than  the  soul  of  any  other  man  whatever. 
Nay,  it  would  have  been  assumed  by  the  Word 
uselessly,  for  every  thing  is  called  useless  which 
fails  to  produce  its  proper  operation.  The  fire  is 
useless  which  does  not  heat,  the  medicine  is  use¬ 
less  which  does  not  cure,  the  plant  is  useless  which 
does  not  fructify.  So  in  like  manner,  if  the  intel¬ 
lective  soul  of  Christ  had  not  had  the  operation 
suitable  to  it  as  to  its  intellectivity,  or  in  other 
words,  if  it  had  not  had  the  knowledge  proper  to 
it,  it  would  have  been  like  that  unfruitful  tree,  of 
which  it  was  said:  “Why  doth  it  take  up  the 
ground?”  (Luke  XIII,  7.) 

(133) 


134  JESUS  CHRIST  THE  WORD  INCARNATE. 


In  what  this  knowledge  of  Christ’s  soul  particularly 

consists. 

Let  us  consider  in  particular  what  this  know¬ 
ledge  was,  with  which  the  soul  of  Christ  was  en¬ 
riched.  It  was  before  all  the  beatific  knowledge 
belonging  to  those  in  glory,  which  consists  in  the 
intuitive  vision  of  the  divine  essence.  Of  this 
there  can  be  no  doubt.  For  when  a  soul  is  raised 
by  God  to  a  dignity,  such  as  that  of  the  soul  of 
Christ,  there  is  no  prerogative  however  extraordi¬ 
nary,  which  does  not  become  it,  and  which  is  not, 
as  it  were,  a  natural  consequence  of  that  first  and 
most  extraordinary  of  all,  namely,  of  being  united 
personally  to  the  Word.  Besides,  is  it  not  true 
that,  as  the  earth  owes  its  light  to  the  sun,  so  we 
too  owe  to  Christ,  as  man,  the  supernatural  light 
of  glory  ?  Reflect  then  how  proper  it  is  that  the 
soul  of  Christ  should  be  illustrated  with  such  a 
light  to  the  highest  degree.  For  what  doubt  is 
there,  that  light  should  be  in  the  sun,  and  more 
vivid  than  on  earth;  and,  in  general,  that  the  per¬ 
fection  of  every  effect  must  be  found  in  the  cause, 
and  in  a  manner  more  excellent  than  in  the  effect? 

How  great  the  perfection  of  this  knowledge  was. 

We  shall  now  examine  how  great  the  perfection 
of  this  knowledge  precisely  was.  First  it  is  cer¬ 
tain  that  the  soul  of  Christ  could  not  adequately 
comprehend  the  divine  essence  by  it,  that  is,  know 
it  with  a  knowledge  so  vast  and  so  clear,  as  to  be 
able  to  measure  its  whole  immensity,  sublimity  and 
profundity,  and  take  in  all  that  was  knowable. 


BEATIFIC  KNOWLEDGE  OF  CHRIST’S  SOUL.  1 35 

This  is  not  possible,  except  by  ail  infinite  mind, 
which  is  the  mind  alone  of  God  himself.  Yet  if 
it  was  not  infinite,  oh!  how  great  was  its  extension 
and  how  great  its  clearness  ! 

With  regard  to  extension,  could  we  say  in  some 
sense  that  the  soul  of  Christ  knew  all  things  in  the 
Word  ?  If  by  all  things  is  understood  every  thing 
that  comes  into  existence,  whenever  it  may  be,  we 
must  affirm  that  it  knew  them  all,  that  is,  that  it 
saw  in  God  all  that  is,  all  that  has  been  or  will  be, 
whether  done  or  said  or  thought  by  any  one  at 
whatever  time.  The  reason  is  because  every  one 
of  the  blessed  certainly  discovers  more  or  less  truth 
in  the  divine  essence,  according  as  he  contemplates 
it  more  or  less  perfectly;  each  one  however  sees  in 
it  all  those  things  that  belong  to  himself.  Now  to 
Christ  belong  all  things  existing  at  whatsoever 
time,  since  all  are  subject  to  him,  he  being  the 
supreme  judge  and  head  of  all,  not  only  as  God, 
but  also  as  man.  Wherefore  there  is  no  doubt  that 
his  soul  beholds  them  every  one  in  the  Word,  and 
even  the  most  secret  thoughts,  for  he  is  the  judge 
also  of  these.  And,  therefore,  what  was  said  of 
him  that  “He  knew  what  was  in  man”  (John  II, 
25),  may  be  referred  not  merely  to  divine  know¬ 
ledge,  but  also  to  the  knowledge  which  his  soul 
had  by  the  beatific  vision.  On  the  other  hand,  if 
by  ‘all  things’  we  wish  to  denote  not  only  those 
which  are  at  some  time  in  act,  but  those  also 
which  are  in  potentiality,  but  never  reduced  to 
act,  it  cannot  be  said  in  general,  that  the  soul  of 
Christ  knew  them  all,  but  it  is  necessary  to  dis- 


136  JESUS  CHRIST  THE  WORD  INCARNATE. 

tinguish  between  those  that  are  possible  in  regard 
to  the  divine  power  only,  and  those  that  are  possible 
also  to  the  power  of  creatures.  As  to  the  first  of 
these,  the  soul  of  Christ  did  not  know  them  all,  for 
that  would  be  to  comprehend  all  that  God  can  do, 
which  is  the  same  as  to  comprehend  the  divine 
omnipotence,  and  consequently  the  divine  essence. 
But  as  to  those  things  that  regard  the  power  of 
creatures,  the  soul  of  Christ  had  a  perfect  know¬ 
ledge  of  them  all,  because  in  the  Word  it  fully 
comprehended  the  essence  of  created  things,  and 
therefore  their  power,  and  all  the  effects  which  can 
result  from  this  power. 

So  much  then  regarding  the  extension  of  the 
beatific  knowledge  of  Christ.  But  what  was  the 
perfection  of  its  clearness  ?  Certainly  it  was  not 
so  great  as  to  equal  the  infinite  claritude  of  God?s 
knowledge,  but  such  doubtless  as  to  far  surpass 
that  of  all  other  creatures,  however  high  they  are, 
either  in  the  order  of  nature  or  of  glory.  Nor 
could  it  be  otherwise,  for  the  reason  that  the  most 
sacred  soul  of  Christ  is  the  nearest  to  the  very 
fountain  of  the  light  of  glory,  which  is  the  Word 
of  God:  “The  Word  of  God  on  high  is  the  fountain 
of  wisdom.”  (Eccl.  I,  5.)  Hence  from  it  that 
soul  should,  more  than  any  other  creature,  partake 
in  great  abundance  of  the  divine  influx,  by  which 
it  was  rendered  fit  to  contemplate  more  perfectly 
than  any  other  creature  truth  itself,  which  is  the 
essence  of  God.  On  this  account  Christ  was  called 
full,  not  of  grace  only,  but  of  truth  also:  “Full  of 
grace  and  of  truth”  (John  I,  14),  to  denote  that, 


BEATIFIC  KNOWLEDGE  OF  CHRIST’S  SOUL.  1 37 

as  grace  was  most  full  in  Christ,  so  likewise  the 
beatific  vision  of  divine  truth  was  most  full  in  him. 

What  follows  from  this  reasoning. 

Two  things  follow  as  a  consequence  from  the 
previous  reasoning.  The  first  is  that  the  beatific 
knowledge  of  Christ  agrees  in  great  part  as  to  the 
object  with  God’s  knowledge,  which  we  call  vision, 
and  which  is  the  very  knowledge  by  which  God 
sees  as  present  to  him  in  his  eternity  all  things 
that  are  to  exist  at  any  time.  Notice  well,  how¬ 
ever,  that  if  these  two  knowledges  agree  as  to  the 
object  known,  they  do  not  agree  also  in  the  clari- 
tude  of  cognition,  as  was  said  a  little  before;  but 
the  claritude  of  divine  knowledge  as  far  transcends 
the  claritude  of  the  knowledge  of  Christ’s  soul,  as 
the  uncreated  light  of  the  divine  intellect  surpasses 
the  created,  supernatural  and  most  vivid  light  of 
Christ’s  soul,  that  is  infinitely. 

The  second  thing  is,  that  when  our  Lord  in 
discoursing  on  the  day  of  judgment,  said  to  his 
disciples:  “Of  that  day  or  hour  no  man  knoweth, 
neither  the  angels  in  heaven,  nor  the  Son,  but  the 
Father”  (Mark  XIII,  32),  he  did  not  wish  to  sig¬ 
nify,  that  even  he  as  man  did  not  know  the  time. 
For  as  St.  Chrysostom  justly  reasons,  if  it  was 
given  to  Christ  as  man  to  have  authority  and 
knowledge  of  universal  judge,  which  is  much  more, 
how  then  was  he  not  given  to  know  the  time  of  the 
judgment,  which  is  much  less?  He  said  therefore, 
‘Neque  filius  scit —  Neither  does  the  Son  know, 
that  is,  ‘Non  facit  scire'  —  He  does  not  make 


138  JESUS  CHRIST  THE  WORD  INCARNATE. 

known.  As  God  had  already  said  to  Abraham: 
“Now  I  know  that  thou  fearest  GodM  (Gen.  XXII, 
12),  not  because  God  did  not  know  it  from  the 
first;  but  ‘now  I  know,’  meaning  now  I  have 
made  thee  know. 


Chapter  XXIII. 


Infused  Knowledge. 

Here  we  shall  consider  what  this  infused  know¬ 
ledge  is,  of  which  we  treat.  It  is  well  to  presup¬ 
pose  with  St.  Augustine,  that  in  the  angels  there 
is  a  twofold  knowledge.  The  matutine  knowledge, 
by  which  they  know  things  in  the  Word;  and  the 
vespertine  knowledge,  by  which  they  know  things 
in  themselves  in  their  proper  nature.  The  first  is 
called  matutine,  because  as  the  morning  is  the  be¬ 
ginning  of  the  day,  so  the  Word,  and  the  being 
which  things  have  in  the  Word,  is  the  beginning 
of  the  being  which  they  have  in  themselves.  The 
second  is  called  vespertine,  because  as  the  day 
terminates  in  the  evening,  so  the  production  of 
creatures  terminates  in  that  being  which  they  re¬ 
ceive  and  possess  in  themselves.  Neither  of  them 
is  called  meridian,  because  both  are  imperfect  and 
mixed  with  some  obscurity,  like  the  morning  and 
evening  twilight.  In  God  alone  the  light  of  the 
intellect  is  in  its  fulness,  and  therefore  only  the 
knowledge  of  God  can  be  compared  to  the  merid¬ 
ian.  Matutine  knowledge  belongs  to  the  good 
angels  only,  because  they  alone  deserved  to  be  ad¬ 
mitted  to  the  intuitive  vision  of  the  Word  and  of 
the  other  things  in  him.  The  vespertine  know¬ 
ledge  at  the  beginning  was  common  to  all  the 
angels,  by  which  each  one  knew  himself.  But 

(139) 


140  JESUS  CHRIST  THE  WORD  INCARNATE. 


after  this  first  operation,  some  rose  to  the  praise  of 
the  Creator  by  acknowledging  him  for  their  first 
beginning  and  last  end,  and  thus  from  the  vesper¬ 
tine  they  passed  to  the  matutine  knowledge  ; 
whilst  others  on  the  contrary  stopped  in  the  con¬ 
templation  of  their  own  perfections,  taking  pride 
in  them,  and  placing  their  end  in  themselves,  and 
thus  became  most  dark,  and  eternal  night.  Hence 
the  present  knowledge  of  the  reprobate  angels 
cannot  be  termed  even  vespertine,  since  this  is 
related  and  ordained  to  the  matutine,  but  it  should 
rather  be  called  nocturnal,  and  therefore  the  dem¬ 
ons  are  styled  spirits  and  powers  of  darkness. 

But  how  does  this  knowledge  of  things  in 
themselves,  which  is  termed  vespertine,  arise  in 
the  angels?  It  is  certain  that  the  angelic  intellect, 
as  well  as  that  of  any  other  creature,  is  not  by  its 
own  sole  essence  sufficiently  determined  to  under¬ 
stand  all  things.  That  belongs  to  the  intellect  of 
God  only,  who  being  a  most  pure  and  infinite  act, 
in  virtue  of  his  essence,  comprehends  himself  and 
every  other  truth.  The  created  intellect  is  like  a 
virgin  soil,  which  is  well  adapted  to  bear  any  kind 
of  fruit,  but  has  need  of  being  fecundated  with 
seeds  which  have  to  complete  and  determine  its 
generative  power:  and  if  it  is  not  seeded,  it  will 
remain  unfruitful.  In  a  like  manner  the  intellect 
of  the  creature,  to  be  able  to  conceive  and  generate 
its  word,  which  is  its  fruit,  has  need  also  to  be 
fecundated  by  an  intelligible  species,  which  is  its 
seed  that  completes  and  determines  its  intellective 
power.  In  this  respect  the  human  and  the  angelic 


INFUSED  KNOWLEDGE. 


141 

intellect  agree,  as  both  have  need  of  such  species 
or  seeds  of  knowledge  to  understand.  But  the 
difference  is  in  this,  that  the  human  intellect  needs 
to  borrow  its  intelligible  species  from  material 
objects;  and  on  that  account  is  furnished  with  an 
activity  of  its  own,  which  is  called  active  intellect. 
This,  after  the  sensible  images  have  been  collected 
by  the  senses,  and  joined  together  in  the  fantasy, 
separates  them  from  the  grossness  of  the  material 
conditions  which  they  have,  and  by  this  means 
makes  them  seeds  fit  to  be  inserted  in  the  im¬ 
material  faculty  of  the  intellect.  Hence  it  is  that 
human  knowledge  is  called  acquired,  since  it  is 
acquired  successively,  little  by  little.  But  it  is  not 
so  in  the  angels.  Their  intellect  has  from  the  first 
instant  all  its  seeds  implanted  in  it  by  God  him¬ 
self,  that  is  to  say,  all  the  intelligible  species, 
which  are,  as  it  were,  a  precious  store  due  to  the 
perfection  of  their  nature.  And  hence  the  know¬ 
ledge  of  angels  is  called  innate  or  infused  as  it  is 
not  gained  gradually  by  begging  the  species  from 
objects,  but  is  infused  into  them  all  at  once,  and 
perfect  in  the  very  act  of  their  creation. 

After  what  has  been  said,  it  will  be  easy  to 
understand  what  is  meant  by  saying  that  the  soul 
of  Christ  had  infused  knowledge.  The  meaning 
is,  that  as  in  the  angels,  besides  the  matutine 
knowledge  by  which  they  see  the  divine  essence 
and  the  other  objects  in  it,  there  was  another  called 
vespertine,  by  which  they  know  things  in  their 
proper  nature  through  innate  species;  so  also  in 
the  soul  of  Christ,  besides  the  beatific  knowledge 


142  JESUS  CHRIST  THE  WORD  INCARNATE. 

by  which  it  contemplates  God  immediately  and 
things  in  God,  another  knowledge  must  be  ad¬ 
mitted,  by  which  it  comprehends  things  in  them¬ 
selves  by  means  of  intelligible  species  infused  into 
it  by  God,  and  proportionate  to  the  human  mind. 
This,  therefore,  is  called  human  knowledge  and 
corresponds  to  the  vespertine  knowledge  of  the 
angels. 

Why  the  soul  of  Christ  was  endowed  with  infused 

knowledge. 

If  we  inquire  why  the  soul  of  Christ  was  en¬ 
dowed  also  with  this  knowledge,  the  reason  is  be¬ 
cause,  as  was  intimated  before,  it  was  not  becom¬ 
ing  that  the  human  nature  assumed  by  the  Word 
of  God  should  be  imperfect.  Now  it  would  have 
been  imperfect,  if  the  capacity  of  its  intelligence 
had  not  been  altogether  and  in  every  way  reduced 
to  the  act,  but  had  remained  at  least  in  part  in 
potentiality,  like  a  soil  that  can,  but  does  not  pro¬ 
duce,  for  the  reason  that  it  is  not  cultivated.  It 
was  necessary,  then,  that  it  should  have  been 
actuated  and  determined  to  understand  all  those 
things  in  regard  to  which  it  was  potential.  On 
this  account  the  human  intellect  of  Christ,  as  well 
as  that  of  the  angels,  might  with  reason  be  com¬ 
pared  to  the  terrestrial  paradise,  of  which  it  is 
written  that  it  was  planted  by  God  himself  from 
the  beginning:  “And  the  L,ord  God  had  planted 
a  paradise  of  pleasure  from  the  beginning.” 
(Gen.  II,  8.)  Or  it  might  be  likened  also  to  a 
living  harp,  which  without  need  of  being  touched 


INFUSED  KNOWLEDGE. 


*43 


by  band,  would  be  already  disposed  of  itself  to 
form  all  the  harmonies  that  its  strings  can  produce; 
or  to  a  very  bright  and  living  mirror  which  would 
have  in  itself  the  power  of  forming  all  the  images 
it  wished,  so  that  it  could  at  every  moment  repre¬ 
sent  by  itself  whatever  kind  and  as  many  as  it 
would. 

The  properties  of  this  knowledge. 

You  wish  to  know  perhaps  more  particularly 
what  are  the  properties  of  this  knowledge.  First 
of  all,  it  was  as  ample  as  is  the  power  of  the  human 
soul  to  understand,  that  is,  as  ample  as  are  the 
truths  which  the  human  soul  can  learn  either  by 
the  natural  light  of  the  intellect,  or  also  by  revela¬ 
tion,  whether  they  appertain  to  the  gift  of  wisdom 
or  of  prophecy,  or  to  any  other  gift  of  the  Holy 
Ghost.  The  soul  of  Christ  then  knew  all  these 
truths  fully  by  infused  knowledge,  yet  by  this  he 
did  not  see  the  essence  of  God  immediately,  for  that 
is  the  property  only  of  the  beatific  knowledge. 

In  the  second  place,  Christ  was  able  to  use  the 
infused  knowledge  without  the  aid  of  fantasms. 
For  it  is  true  that  in  the  present  state  our  intellect 
is  so  weak,  that  it  cannot  make  a  step  without  the 
support  of  the  imagination,  but  the  same  does  not 
occur  to  the  souls  in  bliss,  which  even  after  the  re¬ 
surrection  of  the  body,  will  not  be  at  all  subject  to 
this,  but  will  master  it  fully,  and  hence  also  they 
will  then  be  able  to  understand  with  complete  in¬ 
dependence  of  the  sensitive  faculties.  Now  Jesus 
Christ  was  not  a  wayfarer  only,  but  at  the  same 
time  he  possessed  the  beatific  vision,  and  he  had 


144  JESUS  CHRIST  THE  WORD  INCARNATE. 


the  conditions  of  a  wayfarer,  especially  as  to  the 
body,  and  those  of  a  possessor  of  bliss  especially  as 
to  the  soul.  Therefore  he  had  not  the  least  need 
of  fantasms,  to  understand,  although  he  was  able 
to  make  use  of  them,  if  he  wished. 

The  third  property  is  that  this  knowledge  was 
not  discursive  as  to  its  origin,  although  it  might 
have  been  so  as  to  its  use.  It  was  not  as  to  origin, 
because  it  was  not  obtained  by  Christ  by  deducing 
one  cognition  from  another,  as  happens  in  us,  but 
it  was  impressed  in  his  mind  by  divine  operation, 
and  not  produced  by  the  investigation  of  reason. 
It  might  have  been  discursive  in  use,  for  Christ,  if 
he  wished,  could  have  concluded  one  thing  from 
another,  just  as  when  he  asked  Peter,  whether  the 
kings  of  the  earth  exact  tribute  from  their  own 
children  or  from  strangers,  and  being  answered, 
‘from  strangers,’  he  added:  “Then  the  children 
are  free.”  (Mat.  XVII,  25.) 

The  fourth  property  is  that  this  knowledge  in 
Christ  was  habitual,  that  is,  it  was  not  all  and 
always  in  act,  but  after  the  manner  of  a  habit,  which 
he  could  use  when  and  in  what  way  he  pleased. 
This  was  because  it  had  been  infused  by  God  into 
his  soul  in  a  manner  conformable  to  the  nature  of 
the  subject  that  received  it.  Now  the  manner  con¬ 
natural  to  the  human  soul  is  to  receive  and  retain 
knowledge  in  the  mode  of  a  habit,  which  means, 
not  in  the  manner  of  an  apple  that  hangs  already 
ripe  from  the  tree,  but  in  the  manner  of  a  seed 
which  could  however  without  difficulty  or  delay 
produce  its  fruits  when  desired.  Hence  we  see 


INFUSED  KNOWLEDGE. 


145 


also  in  this  the  difference  there  is  between  the  bea¬ 
tific  knowledge  and  the  infused  knowledge.  The 
former  was  not  habitual,  but  always  actual,  and 
actual  in  respect  to  all  the  things  to  which  it  ex¬ 
tended;  the  latter  was  in  a  mode  proportioned  to 
human  nature,  and  therefore  was  not  always  in 
act,  but  in  habit.  Both  were  most  perfect;  the  r 
former  most  perfect  absolutely;  the  latter  not  ab¬ 
solutely  most  perfect,  but  only  in  the  genus  of 
human  knowledge. 

Was  this  knowledge  of  Christ  greater  or  less  than 

in  the  angels? 

We  shall  consider  now  whether  this  knowledge 
of  Christ  was  greater  or  less  than  that  of  the  angels. 
As  to  the  multitude  of  the  objects  known,  and  as 
to  the  certitude  and  claritude  of  the  cognition,  it  is 
without  doubt  far  superior  to  the  vespertine  cogni¬ 
tion  of  the  angels,  even  the  highest,  for  the  reason 
that  the  light  infused  into  the  soul  of  Christ  is  be¬ 
yond  measure  more  excellent  than  that  which  may 
appertain  to  the  angelic  nature.  It  is,  however, 
inferior  as  to  the  mode  of  knowing,  which  is  pro¬ 
portioned  to  the  subject  in  which  it  resides,  that  is, 
to  the  human  soul;  and  therefore  it  is  such  that 
although  it  does  not  require,  still  it  does  not  ex¬ 
clude  the  mixing  of  reasoning  and  of  fantasms,  as 
has  been  said. 


10 


Chapter  XXIV. 


Acquired  Knowledge. 

Let  us  study  well  tlie  nature  of  this  knowledge 
called  acquired,  and  which  is  properly  the  know¬ 
ledge  connatural  to  man.  Whence  does  intellec¬ 
tive  operation  arise  in  us?  Not  from  innate  species, 
as  in  the  angels,  but  from  species  drawn  from  sen¬ 
sible  objects.  These  impress  their  images  in  our 
senses  and  in  our  imagination.  But  these  corporeal 
images,  invested  as  they  are  with  conditions  be¬ 
longing  to  matter,  cannot  influence  the  intelligence, 
which  is  an  immaterial  faculty.  On  that  account 
it  is  needed  that  they  be  stripped  of  their  material¬ 
ity  by  the  action  of  that  power  of  the  soul  which 
is  called  the  active  intellect.  This  being  effected, 
they  are  then  already  proportioned  to  the  intellect, 
and  capable  of  determining  its  operations. 

To  explain  this  process  better,  we  may  make 
use  of  the  following  comparison,  remembering 
however  that  similitudes  are  never  so  perfect  as 
not  to  be  lame  in  some  respect.  Imagine  you  have 
a  piano-forte  with  its  key-board  outside  and  its 
musical  chords  inside.  What  is  required  in  order 
to  have  sound  ?  You  will  say  that  a  hand  is  re¬ 
quired  to  touch  the  key;  then  the  chord  with  its 
note  will  respond  to  the  movement  of  the  key. 
Very  true.  But  how  is  it  that  at  the  movement 
of  the  key  the  chord  responds  with  sound,  whilst 

(146) 


ACQUIRED  KNOWLEDGE. 


147 


the  stroke  on  the  key  does  not  touck  tke  chord 
immediately?  You  will  answer,  that  this  happens 
through  the  action  of  an  intermediate  mechanism, 
which  conveys  and  transforms  the  movement  of 
the  key,  and  thus  fits  it  to  make  the  due  impression 
on  the  chord,  to  form  the  note  desired.  Very  well. 
Now  apply  all  this  to  our  case.  The  keys  will 
represent  the  senses  and  the  imagination  ;  the 
musical  chords  the  intelligence;  the  intermediate 
mechanism  the  active  intellect.  The  corporeal 
objects  move  the  keys,  that  is,  the  senses  and  the 
imagination.  The  acting  intellect  transforms  and 
transports  this  movement;  it  transforms  it  by  free¬ 
ing  the  fantasms  from  the  adherence  of  matter; 
it  transports  it  by  transferring  them  from  the  sen¬ 
sible  to  the  intelligible  order.  I11  this  way  the 
sensible  impression  comes  as  far  as  to  strike  the 
intellect,  which  then  too  renders  its  sound.  And 
what  is  the  sound  belonging  to  the  intellect  ?  It 
is  its  word  or  inward  speech,  by  which  the  mind 
expresses  ideally  in  itself  and  to  itself  the  object, 
and  of  which  the  external  speech,  whether  oral  or 
written,  is  the  sign.  We  think  this  sufficient  for 
explaining  the  meaning  of  acquired  knowledge  and 
the  way  in  which  it  is  produced. 

Christ  had  this  acquired  knowledge  also. 

This  knowledge  also  was  found  in  Christ.  In 
fact,  nothing  which  regards  human  nature  was 
wanting  in  him,  and  nothing  useless.  Nothing 
was  wanting,  because  the  Word  assumed  the  human 
nature  perfect  ;  nothing  was  useless,  because,  if 


148  JESUS  CHRIST  THE  WORD  INCARNATE. 

God  never  does  anything  in  vain,  much  less  can  it 
be  believed  that  he  did  so  in  the  humanity  of 
Christ.  Now  among  the  various  things  that  be¬ 
long  to  human  nature,  there  is  the  faculty  of 
abstracting  intelligible  species  from  fantasms, 
which  is  called  the  acting  intellect.  But  what 
doubt  is  there,  that  such  a  faculty  would  have  been 
useless  in  the  soul  of  Christ,  if  it  had  to  remain 
always  idle?  It  had  therefore  its  own  operation; 
and  consequently  there  were  in  him  intelligible 
species  through  the  action  of  the  acting  intellect, 
and  this  is  equivalent  to  saying,  that  in  him  there 
was  acquired  knowledge. 

Let  us  examine  more  minutely  the  qualities  of 
this  acquired  knowledge.  First  in  regard  to  ex¬ 
tension,  what  things  did  Christ  know  by  it?  Every 
thing  that  man  can  know  by  the  operation  of  his 
acting  intellect.  Therefore  he  did  not  know  by  it 
all  things  absolutely,  nor  even  all  those  things 
which  he  knew  by  infused  knowledge.  For  ex¬ 
ample,  the  essence  of  spiritual  substances  in  itself, 
because  this  cannot  be  known  by  the  mere  light  of 
the  acting  intellect.  You  may  say,  perhaps,  that 
not  even  all  the  sensible  objects  came  under  the 
senses  of  Christ;  so  that  it  cannot  be  said  also  of 
these,  that  he  had  an  acquired  knowledge  of  them 
all,  as  this  knowledge  is  acquired  through  the 
senses.  I  answer,  that  at  least  some  were  perceived 
by  his  senses,  and  that  sufficed  for  him  to  have  a 
knowledge  of  all  the  others,  since  man,  through 
the  medium  of  the  light  of  the  acting  intellect,  can 
proceed  to  understand  the  effects  from  the  causes, 


ACQUIRED  KNOWLEDGE. 


149 


the  causes  from  the  effects,  similars  from  similars, 
contraries  from  contraries,  and  in  this  way  pass 
over  from  one  knowledge  to  another;  and  this  can 
be  done  the  better,  according  as  the  force  of  reason 
is  stronger,  which  in  Christ  was  without  doubt  the 
most  powerful. 

The  other  property  of  this  knowledge  is,  that 
Christ  advanced  in  it  not  only  according  to  the 
effect,  but  also  according  to  the  essence  of  the 
knowledge.  The  advancement,  according  to  the 
effect,  is  in  the  works,  which  show  a  knowledge 
always  greater:  the  advancement,  according  to  the 
essence,  is  when  the  very  habit  of  knowledge  is 
increased.  In  the  infused  and  much  more  in  the 
beatific  knowledge,  the  progress  of  Christ  was  as 
to  the  effect,  not  as  to  the  essence,  for  both  were 
perfect  from  the  beginning,  for  the  reason  that  both 
were  generated  in  Christ  by  a  cause  of  infinite 
efficacy,  which  therefore  does  not  need  time  to 
produce  its  complete  effect.  But  acquired  know¬ 
ledge  has  for  its  cause  the  acting  intellect,  which 
does  not  work  its  effect  all  at  once,  but  successive¬ 
ly.  Hence  it  is  that,  according  to  this  knowledge, 
Christ  did  not  know  in  the  beginning  every  thing 
that  can  be  known  by  it,  but  little  by  little;  and 
thus  he  went  on,  really  advancing  in  it  by  degrees, 
as  he  advanced  in  years.  I11  what  sense,  then,  can 
it  be  said  that  such  knowledge  was  always  perfect 
in  Christ  ?  It  was  always  perfect  relatively,  that 
is,  according  to  that  grade  of  perfection  which 
suited  his  age,  but  it  was  not  absolutely  perfect, 
except  when  he  reached  mature  age.  In  the  same 


150  JESUS  CHRIST  THE  WORD  INCARNATE. 


way  as  bis  body  was,  it  is  true,  perfect,  but  first  as 
that  of  an  infant,  then  as  that  of  a  child,  and  so 
on  until  it  became  simply  perfect  on  reaching 
manhood. 

From  this  it  can  be  understood  also  how  ad¬ 
miration  could  take  place  in  Christ:  uAnd  Jesus 
hearing  this  wondered.”  (Mat.  VIII,  10.)  Ad¬ 
miration  arises  from  the  knowledge  of  something 
new  and  unusual.  According  to  the  beatific  and 
the  infused  knowledge,  nothing  new  and  unusual 
could  ever  reach  him,  but  something  could,  accord¬ 
ing  to  acquired  knowledge,  especially  as  to  ex¬ 
perimental  information,  which  is  obtained  through 
the  experience  of  the  thing  itself.  So  according 
to  this  there  could  be  and  really  was  admiration  in 
Christ,  for  he  wished  to  assume  also  this  feeling 
for  our  instruction,  and  to  teach  us  that  what  he 
admired  is  worthy  of  admiration. 

Some  deductions  or  corollaries. 

Here  are  some  conclusions  that  may  be  drawn 
concerning  the  knowledge  of  Christ,  from  what 
has  been  said  in  the  present  and  in  the  other  con¬ 
siderations.  The  first  is,  that  in  Christ  not  only 
according  to  the  divine  nature,  but  likewise  ac¬ 
cording  to  the  human  nature,  ‘  are  hidden  all  the 
treasures  of  wisdom  and  knowledge’  (Colos.  II,  3); 
all  the  treasures  of  wisdom,  which  is  the  knowledge 
of  divine  things,  all  the  treasures  of  knowledge, 
which  is  the  cognition  of  created  things.  In  fact, 
by  acquired  knowledge  there  were  in  him  all  the 
treasures  of  wisdom  and  knowledge  connatural  to 


ACQUIRED  KNOWLEDGE.  1 5 1 

the  human  soul  ;  by  infused  knowledge  all  the 
treasures  of  wisdom  and  knowledge  connatural  to 
the  angels.  Moreover,  by  the  same  infused  know¬ 
ledge  he  had  also  in  him  all  those  treasures  of 
wisdom  and  knowledge,  that  can  be  communicated 
to  angels  or  to  men  by  divine  revelation.  Lastly, 
by  the  beatific  knowledge  there  were  in  him, 
although  in  a  participated  and  finite,  yet  most 
singular  and  full  mode,  the  treasures  of  wisdom 
and  of  knowledge,  solely  connatural  to  God. 

The  second  consequence  is,  that  Christ  did  not 
at  all  owe  his  knowledge  either  to  men  or  to 
angels.  He  did  not  owe  it  to  men,  for,  on  the 
contrary,  it  belongs  to  him  to  be  the  head  and 
teacher  of  all  men,  so  that  as  all  receive  grace 
through  him,  so  through  him  also  they  receive  the 
doctrine  of  truth:  “For  this  was  I  born,  and  for 
this  came  I  into  the  world,  that  I  should  give  tes¬ 
timony  to  the  truth.”  (John  XVIII,  37.)  If, 
therefore,  he  interrogated  the  doctors,  it  was  not  to 
be  taught  by  them,  but  to  teach  them.  Our  Lord, 
says  Ori  gen,  asked  questions,  not  that  he  might 
learn  something,  but  that  he  might  teach  by  ask¬ 
ing  questions  ;  for  questioning  and  answering 
wisely  proceed  from  one  fountain  of  doctrine. 
And  indeed  it  is  added  in  the  gospel,  ‘that  all  who 
heard  him  were  astonished  at  his  wisdom  and  his 
answers. *  (Luke  II,  47.)  Neither  did  he  owe 
his  knowledge  to  the  angels,  for  it  belongs  to  him 
to  instruct  the  angels  themselves,  whose  head  also 
he  is.  So  in  this  we  are  not  to  judge  of  the  soul 
'of  Christ  from  what  happens  to  the  souls  of  others. 


152  JESUS  CHRIST  THE  WORD  INCARNATE. 

These,  besides  the  knowledge  which  they  derive 
naturally  from  sensible  things,  can  be,  and  some¬ 
times  are,  supernaturally  enlightened  through  the 
intervening  operation  of  angels.  But  the  soul  of 
Christ  having  been  united  in  a  most  extraordinary 
manner  to  God,  was  also  in  a  more  than  ordinary 
way  enlightened  by  God,  so  that  in  addition  to  the 
acquired  knowledge  which  it  obtained  from  sen¬ 
sible  objects,  it  was  overflowing  with  knowledge 
and  grace  immediately  from  the  divine  Word,  from 
which  the  angels  themselves  had  all  their  know¬ 
ledge. 

Lastly,  from  what  has  been  said,  it  will  be  easy 
to  understand  how  in  Christ  there  could  be  com¬ 
bined  two  different  series  of  acts  of  the  will,  not 
only  according  to  the  twofold  nature  divine  and 
human,  but  in  the  human  nature  itself,  since  in 
the  same  human  will  there  were  found  together 
fruition,  joy,  and  the  other  acts  proper  to  the 
beatified  on  the  one  side,  and  on  the  other,  fear, 
sadness,  sorrow,  free  obedience,  and  the  like,  which 
regard  the  state  of  wayfaring  and  of  merit.  The 
reason  is,  because  the  will  follows  the  apprehension 
of  the  intellect,  which  in  Christ  was  manifold,  and 
therefore  the  acts  of  the  will  were  also  manifold, 
some  corresponding  to  the  beatific  knowledge  and 
to  the  condition  of  the  blessed,  others  correspond¬ 
ing  only  to  the  knowledge  either  infused  or  ac¬ 
quired,  and  to  the  condition  of  wayfarer. 


Chapter  XXV. 


The  active  Power  of  Christ’s  Soul. 

There  can  be  no  doubt  that  omnipotence  be¬ 
longed  to  Christ,  as  regards  his  divinity,  but  not 
also  as  regards  his  humanity,  for  the  reason  that 
the  active  power  should  be  proportioned  to  the 
perfection  of  the  nature  which  acts.  Therefore 
an  infinite  power  should  correspond  to  the  divine 
nature,  which  is  infinitely  perfect;  which  is  the 
same  as  to  say,  a  power  that  should  be  omnipotent, 
that  is,  a  power  to  do  all  that  does  not  involve  a 
contradiction  in  itself.  But  the  perfection  of 
Christ’s  human  nature  is  finite;  therefore  its  power 
also  is  necessarily  finite,  and  consequently  not  such 
as  to  extend  to  all  that  can  be,  but  limited  to  a 
determinate  order  of  possible  things.  This  same 
reason  too,  as  is  evident,  holds  with  even  more 
force  in  regard  to  the  soul  of  Christ,  which  is  a 
part  of  human  nature. 

The  soul  of  Christ  viewed  in  two  aspects  in  the 
exercise  of  its  power. 

The  soul  of  Christ  may  be  viewed  in  two  as¬ 
pects  in  the  exercise  of  its  power,  either  as  it 
operates  of  itself  by  the  natural  or  supernatural 
virtue  existing  in  it,  or  as  it  operates  as  the  instru¬ 
ment  of  the  Word,  which  is  personally  conjoined 
to  it.  If  viewed  in  the  first  manner,  the  soul  of 


154  JESUS  CHRIST  THE  WORD  INCARNATE. 

Christ  had  the  efficacy  to  cause  all  those  effects 
which  befit  a  rational  soul,  such  as  governing  the 
body,  regulating  human  acts  and  like  things,  and, 
owing  to  the  fulness  of  grace  and  knowledge  with 
which  it  was  replete,  to  enlighten  all  other  rational 
creatures,  even  the  angelic  spirits  of  the  highest 
choirs.  But  if  it  be  considered  as  an  instrument 
of  the  Word  united  to  it,  it  could  effectuate  works 
much  more  excellent  and  truly  divine,  just  as  the 
iron,  red-hot  from  the  intensity  of  the  fire  with 
which  it  is  penetrated,  heats  and  burns  and  causes 
other  like  effects  proper  to  fire,  which  the  iron  of 
itself  could  not  produce. 

Therefore,  the  soul  of  Christ  had  from  the 
Word  the  instrumental  efficacy  to  perform  all  the 
miraculous  works  that  might  be  conducive  to  the 
end  of  the  incarnation,  which  is  of  restoring  all 
things,  whether  in  heaven  or  on  earth:  “That  he 
might  make  known  to  us  the  mystery  of  his  will.  .  . 
to  establish  all  things  in  Christ  which  are  in  heaven 
and  on  earth,  in  him.”  (Eph.  I,  9.  10.)  And  it 
had  this  efficacy  in  the  most  sublime  and  fullest 
manner,  so  that  Jesus  Christ  could  not  only  per¬ 
form  prodigies  himself,  but  also  transfer  a  like 
power  to  others.  In  fact,  it  is  stated  in  the  gospel 
that,  having  called  to  him  his  twelve  disciples,  he 
gave  them  power  over  unclean  spirits,  to  cast  them 
out,  and  to  cure  all  kinds  of  diseases  and  maladies: 
“And  when  he  had  called  his  twelve  disciples 
together,  he  gave  them  power  over  unclean  spirits, 
to  cast  them  out,  and  to  heal  all  manner  of  dis¬ 
eases  and  all  manner  of  sicknesses.”  (Mat.  X,  1.) 


THE  ACTIVE  POWER  OF  CHRIST’S  SOUR.  1 55 

Yet  even  as  an  instrument  of  the  Word,  the  soul 
of  Christ  could  neither  create  nor  annihilate  any¬ 
thing;  for  to  draw  things  out  of  nothing,  or  to 
reduce  them  to  nothing,  as  well  as  to  conserve 
them  in  being,  is  an  action  proper  of  God  alone, 
to  which  no  creature  can  concur,  even  in  quality 
of  instrumental  cause. 

How  the  soul  of  Christ  had  the  power  of  doing 

what  it  wished. 

We  shall  now  consider  in  what  sense  it  may  be 
affirmed  that  the  soul  of  Christ  had  in  it  the  power 
of  doing  what  it  wished.  In  two  ways  it  wished 
the  execution  of  a  thing.  Some  things  it  wished, 
as  feasible  by  the  power  of  God,  such  for  example 
as  the  resurrection  of  a  body,  and  similar  miracu¬ 
lous  works,  which  it  could  not  effect,  except  as  an 
instrument  of  the  divinity.  And  as  to  such  effects, 
it  could  not  of  itself  do  all  it  might  wish,  nor  did 
it  even  wish  to  do  them  of  itself,  that  is,  of  its  own 
power.  Other  things  it  wished,  as  feasible  by  its 
own  power,  either  natural  or  gratuitous;  and  of 
these  we  must  say,  it  could  do  what  it  wished,  for 
it  is  most  certain  that,  through  the  highest  wisdom 
and  rectitude  with  which  it  was  adorned,  it  never 
wished  to  do  of  itself  anything  above  its  ability. 


Chapter  XXVI. 


Human  Defects  assumed  by  Christ. 

The  Son  of  God  wished  not  only  to  assume  a 
body  truly  human,  but  he  wished  it  also  to  be  sub¬ 
ject  to  suffering  and  death  like  ours.  First,  for 
the  end  of  the  incarnation,  which  was  to  satisfy  for 
the  sin  of  the  human  race;  since  he  satisfies  for  the 
sin  of  another,  who  takes  upon  himself  the  punish¬ 
ment  due  to  the  sin  of  another.  Now  the  defects 
to  which  our  flesh  is  subject,  such  as  death,  sor¬ 
rows,  hunger,  thirst,  fatigue,  and  the  like,  are  the 
punishment  of  sin,  which  was  introduced  into  the 
world  by  Adam:  “By  one  man  sin  entered  into  the 
world,  and  by  sin  death. ”  (Rom.  V,  12.)  O11 

that  account,  then,  our  most  amiable  Redeemer 
wished  to  take  upon  himself  our  infirmities  : 
“Surely  he  hath  borne  our  infirmities. ”  (Is.  Fill, 
4.)  This  too  is  what  the  Apostle  signified,  when 
he  said  that  God  sent  his  Son  ‘  in  the  likeness  of 
sinful  flesh,’  that  is  clothed  with  a  flesh  cor¬ 
responding  to  that  of  us  sinners,  passible  and 
mortal.  Secondly,  to  confirm  the  faith  in  the  in¬ 
carnation,  for  if  the  body  of  Jesus  Christ  had  been 
exempt  from  those  infirmities,  which  are  inherent 
to  every  human  body,  it  might  seem  that  it  was 
not  a  reality,  but  merely  the  semblance  of  a  human 
body.  Thirdly,  to  give  us  an  example  of  patience, 
by  bearing  and  bravely  encountering  difficulties, 

056) 


HUMAN  DEFECTS  ASSUMED  BY  CHRIST.  1 57 

toils,  labors,  sorrows,  and  the  weakness  of  the 
flesh,  even  to  the  most  painful  death  on  the  cross. 
Fourthly,  that  we  might  have  a  stronger  and 
livelier  hope  of  immortal  life,  even  for  our  flesh, 
while  knowing  that  his  flesh,  passible  and  mortal 
like  ours,  was  raised  to  a  state  of  impassibility  and 
immortality. 

Christ’s  bodily  imperfections. 

Christ  made  himself  like  us  only  as  to  the  qual¬ 
ity  of  the  bodily  imperfections  to  which  he  wished 
to  be  subject,  but  not  as  to  their  cause.  In  us  the 
cause  of  such  imperfections  was  sin,  which  infected 
our  nature,  for  ‘  by  sin  death  entered  into  the 
world.’  But  the  human  nature  in  Christ  was  free 
from  every  blemish  and  had  the  purity  in  which 
ours  was  in  the  state  of  primitive  innocence,  and 
even  much  more.  Wherefore,  it  was  not  for  the 
debt  of  sin,  but  by  his  own  free  will,  that  Christ 
took  on  himself  such  defects,  and  by  an  impulse 
of  the  most  tender  affection  towards  us,  loaded 
himself  with  our  infirmities,  to  relieve  us  from 
them,  since  by  his  sufferings  and  death  he  merited 
for  us  impassibility  and  immortality,  even  for  our 
bodies  in  the  life  of  glory. 

Not  all  the  human  defects  took  place  in  Christ. 

Not  all  the  human  defects,  however,  could  have 
place  in  Christ.  For  the  reason  that  some  such 
defects,  like  ignorance,  propensity  to  evil,  repug¬ 
nance  to  good,  are  opposed  to  that  perfection  of 
knowledge  and  grace,  which  became  the  dignity 
of  the  divine  person,  and  was  required  for  the 


1 58  JESUS  CHRIST  THE  WORD  INCARNATE. 

accomplishment  of  our  redemption.  Hence  these 
defects  did  not  exist  in  Christ.  There  are  other 
defects  peculiar  only  to  some  men,  and  for  partic¬ 
ular  causes,  such  as  the  various  maladies  which 
have  their  origin  either  from  some  personal  fault, 
or  from  the  imperfection  of  the  generative  power. 
Certainly  none  of  these  were  found  in  Christ,  for 
there  was  never  any  disorder  in  the  life  that  he 
led,  and  his  flesh  was  conceived  by  the  action  of 
the  Holy  Ghost,  whose  wisdom  and  efficacy  is  in¬ 
finite,  and  therefore  could  not  err  nor  fail.  Still 
there  remains  a  third  kind  of  defects,  which  is 
derived  commonly  in  all  men  from  the  sin  of  our 
first  parent,  such  as  hunger,  thirst,  and  the  like, 
but  especially  death.  All  these  Jesus  Christ  took 
upon  himself  voluntarily,  as  these  were  not 
opposed  to,  but  rather  contributed  to  the  end  for 
which  he  came  into  the  world,  which  was  to  satisfy 
for  the  common  prevarication  of  our  whole  nature. 
And  although  by  these  defects  the  divinity  became 
more  concealed,  yet  the  humanity,  which  is  the 
way  to  reach  the  divinity,  was  manifested. 


Chapter  XXVII. 

Impeccability  of  Christ. 

Christ  wished  to  take  on  himself  our  defects, 
for  three  reasons  especially.  To  make  satisfaction 
for  ns;  to  confirm  the  reality  of  human  nature;  and 
to  become  for  us  a  model  of  virtue.  Now  sin 
would  not  have  helped  at  all  for  this  threefold 
purpose,  but  would  rather  have  been  quite  pre¬ 
judicial,  as  being  contrary  to  the  example  of  virtue, 
and  to  the  value  of  satisfaction,  for  ‘the  Most  High 
appro veth  not  the  gifts  of  the  wicked’  (Eccli. 
XXXIV,  23.  )  ;  and  contrary  even  to  human  nature, 
for  sin  of  itself  does  not  belong  to  man’s  nature, 
of  which  God  is  the  cause,  but  has  been  over-sown 
by  the  demon,  who  is  the  capital  enemy  of  our 
nature,  and  is  therefore  called  ‘the  enemy’  and 
‘a  homicide  from  the  beginning.’  In  Christ,  then, 
there  was  no  sin  either  original  or  actual.  If 
sometimes  it  appears  in  the  Scriptures  that  sin  is 
attributed  to  Christ,  it  is  to  be  understood  either 
as  said,  not  in  the  name  of  him  our  head,  but  of 
us  his  members,  or  because  Jesus  Christ  was 
‘a  victim  for  sin,’  offered  in  sacrifice  for  our  sin, 
or  because  he  assumed  a  passible  and  mortal  body 
‘in  the  likeness  of  sinful  flesh,’  of  flesh  infected 
with  sin. 

In  Christ  there  was  no  sin  whatever. 

In  Christ  there  not  only  was  not,  but  could  not 
be  any  sin  whatever,  principally  for  two  reasons. 


IÓO  JESUS  CHRIST  THE  WORD  INCARNATE. 

On  account  of  the  beatific  vision,  which  his  soul 
enjoyed  from  the  first  instant  of  its  existence,  as 
that  vision  fixes  the  will  immovably  in  the  love  of 
God  above  all  things,  and  consequently  renders  it 
incapable  of  doing  wrong.  In  the  next  place,  and 
chiefly,  on  account  of  the  hypostatic  union  of 
Christ’s  humanity  with  the  Word,  as  by  this  union 
the  humanity  became  sanctified,  not  merely  with 
the  fulness  of  every  created  grace,  but  with  the 
very  fulness  of  the  divinity  itself  ;  thus  becoming 
truly  holy  with  the  uncreated  holiness  of  the  Word. 
Now  every  defilement  of  sin  is  infinitely  repugnant 
to  such  sanctity,  just  as  a  light  essentially  infinite 
would  be  infinitely  repugnant  to  every  shadow  of 
darkness. 

In  Christ  there  was  no  ‘fomes  peccati’  or  propensity 

to  sin. 

The  inclination  of  the  sensitive  appetite  to  that 
which  is  contrary  to  reason,  is  what  is  called 
‘fomes  peccati’.  In  Christ  no  such  defect  existed, 
nor  could  exist.  First,  because  it  would  have  been 
of  no  advantage,  but  rather  an  obstacle  to  the 
work  of  redemption.  Again,  because  it  belongs  to 
the  moral  virtues,  to  subject  the  inferior  part  of  the 
soul  to  reason,  and  the  more  perfect  they  are,  the 
more  they  do  so.  Hence  it  is  clear  that  the  greater 
the  force  of  virtue  will  be,  the  more  will  that  of 
the  ‘fomes’  be  weakened,  and  where  virtue  is  con¬ 
summate,  the  ‘fomes’  will  be  completely  extin¬ 
guished.  But  in  Christ  all  the  moral  virtues 
existed  in  a  most  perfect  degree,  and  therefore  the 
sensitive  appetite  was  entirely  subject  to  reason, 
so  that  in  him  there  could  be  no  ‘fomes  peccati’. 


Chapter  XXVIII. 


The  Passions  in  Christ. 

By  the  passions  of  the  soul  are  understood 
properly  the  various  affections  of  the  sensitive 
appetite  towards  sensible  good  or  evil  ;  as  love, 
hatred,  desire,  abhorrence,  and  the  like.  That 
such  passions  existed  in  Christ,  we  cannot  doubt; 
for  the  Son  of  God  took  human  nature  with  all 
that  belonged  to  its  integrity  and  perfection.  Now 
in  human  nature  the  animal  nature  is  included,  as 
the  genus  in  the  species;  and  the  sensitive  appetite 
with  its  various  affections  or  passions,  belongs  to 
the  animal  nature.  These,  therefore,  were  also 
assumed  by  the  Word  in  becoming  incarnate. 
There  is,  however*  a  threefold  difference  between 
Christ’s  passions  and  ours.  The  first  difference 
regards  the  object;  for  in  us  such  passions  tend 
most  frequently  to  illicit  things,  and  this  was  not 
so  in  Christ.  The  second  difference  regards  the 
principle  or  source  ;  because  in  us  the  passions 
often  go  before  the  judgment  of  reason;  but  not  so 
in  Christ.  In  him  all  the  acts  of  the  sensitive 
appetite  sprang  dependently  from  reason.  The 
third  difference  regards  the  effect,  for  in  us  such 
movements  are  often  not  confined  to  the  sensitive 
appetite,  but  mount  up  to  reason  and  master  it. 
Whereas  in  Christ  those  movements  which  sprang 
up  naturally  in  the  sensitive  part,  remained  there, 

(  161  ) 


11 


1 62  JESUS  CHRIST  THE  WORD  INCARNATE. 

so  that  reason  was  not  hindered  in  the  least  by 
them  from  doing  what  was  becoming. 

What  those  passions  in  Christ  were  in  particular. 

We  shall  here  consider  in  particular  what  those 
passions  are,  which  onr  Lord  wished  to  experience 
in  himself  for  our  comfort  and  example.  There 
are  two  parts  in  the  sensitive  appetite:  the  con- 
cupiscible  part,  which  has  for  its  object  a  sensible 
good  or  evil  regarded  simply  as  such,  that  is,  in  as 
far  as  it  is  convenient  or  hurtful;  and  the  irascible 
part,  that  has  for  its  object  a  sensible  good  or  evil, 
in  as  far  as  it  is  arduous,  or  difficult  to  be  obtained 
or  avoided.  To  the  concupiscible  part  belong  six 
different  passions  or  affections  of  the  sensitive 
appetite  :  love  and  hatred,  which  are  a  certain 
agreement  or  disagreement  of  the  appetite  with 
what  is  apprehended  as  convenient  or  repugnant; 
desire  and  escape,  or  abhorrence,  in  regard  to  a 
good  or  evil  absent;  delight  and  sadness  in  regard 
to  a  good  or  evil  present.  To  the  irascible  part 
belong  five  other  passions:  hope  and  despair  con¬ 
cerning  a  future  good;  fear  and  daring  regarding 
a  future  evil;  and  anger  as  to  a  present  evil,  which 
arises  from  sadness,  and  is  a  desire  to  avenge  an 
injury  done  us.  To  anger  there  is  no  other  con¬ 
trary  passion  corresponding  in  the  irascible,  for  the 
reason  that  a  present  good  is  not  arduous,  and  is 
the  object  of  delight;  and  as  to  a  present  evil, 
either  the  appetite  succumbs,  and  sadness  takes 
place,  which  belongs  to  the  concupiscible,  or  it 
rises  up,  and  anger  ensues.  The  different  kinds  of 
passions,  therefore,  are  reduced  to  these  eleven, 


THE  PASSIONS  IN  CHRIST.  1 63 

and  they  were  all  in  Christ,  excepting  of  course  the 
imperfections  with  which  they  are  found  in  us; 
and  they  were  most  sensitive,  just  as  in  any  other 
true  man,  nay  more  so,  owing  to  the  perfection  of 
the  inferior  powers  of  his  soul,  and  of  the  organs 
of  his  body.  Thus,  for  example,  Jesus  loved  his 
life,  his  most  blessed  mother  and  his  disciples  sen¬ 
sibly;  he  desired  and  hoped  sensibly  for  the  resur¬ 
rection  and  glory  of  his  body,  when  it  was  still  to 
be,  and  when  it  took  place,  he  sensibly  delighted 
in  it;  he  had  a  sensible  hatred  and  abhorrence  for 
his  sufferings  and  death;  also  fear,  in  as  much  as 
the  sensitive  appetite  naturally  shrank  from  them; 
and  since  he  was  certain  that  infallibly  they  were 
to  happen,  he  also  felt  sensibly  the  dread  of  de¬ 
spair  concerning  the  good  of  preserving  his  life, 
which  he  naturally  loved.  He  showed  daring  by 
waiting  for  and  going  to  meet  his  persecutors,  and 
anger  by  driving  out  the  profaners  from  the  temple. 

What  passions  remain  in  Christ  now  in  glory. 

Consider  what  are  the  passions  which  exist  in 
Christ  even  at  present  in  the  heavenly  glory.  But 
first  it  will  be  well  to  ponder  in  general  which  are 
the  passions  that  are  found  in  the  blessed.  We  do 
not  refer  here,  as  is  plain,  either  to  God  or  to  the 
angels,  for  in  them  there  are  not  and  cannot  be 
passions  of  any  kind,  since  in  them  there  is  no 
sensitive  appetite.  Nor  do  we  even  refer  to  the 
beatified  souls,  as  long  as  they  are  separated  from 
their  bodies;  for  it  is  evident  that  also  in  these  the 
passions  cannot  have  place,  since  the  sensitive 


164  JESUS  CHRIST  THE  WORD  INCARNATE. 

powers  are  tlie  property,  not  of  the  soul  alone,  but 
of  the  compound,  soul  and  body.  Consequently, 
these  powers  do  not  remain  in  disembodied  souls 
in  act,  but  only  virtually  and,  as  it  were,  in  root. 
We  treat  therefore  only  of  men  in  glory,  after  the 
resurrection,  in  whom  consequently  both  soul  and 
body  partake  of  the  state  of  bliss.  Now  what  are 
the  passions  that  can  be  found  in  men  in  that 
glorified  state  ?  First  of  all,  not  all  the  passions 
are  compatible  with  that  state,  which  are  named 
in  regard  to  that  which  is  apprehended  as  evil  and 
hurtful,  for  nothing  can  be,  or  appear  to  be,  evil 
and  hurtful  to  the  blessed.  From  this  it  follows, 
that  in  the  blessed  there  can  be  neither  hatred, 
nor  abhorrence,  nor  sadness,  nor  fear,  nor  daring, 
nor  anger,  seeing  that  all  these  passions  relate  to 
evil.  Among  the  passions  that  are  named  in  rela¬ 
tion  to  good,  not  even  those  that  belong  to  the 
irascible  are  attributable  to  the  blessed,  for  the 
good,  that  is  the  object  of  the  irascible,  is  not  a 
good  simply,  but  an  arduous  good.  Now  there 
cannot  be  any  arduous  good  for  the  blessed,  for  the 
reason  that  such  arduousuess  to  attain  what  they 
apprehend  as  suitable  for  them,  would  already  have 
the  nature  of  evil.  Thus  then  even  the  two  pas¬ 
sions  of  hope  and  despair  are  excluded.  There 
remain,  therefore,  the  three  passions  of  the  con- 
cupiscible,  which  relate  to  good,  and  these  are 
love,  desire,  and  joy.  As  to  love  and  joy,  it  is 
evident  that  they  have  no  repugnance  whatever, 
but  rather  the  greatest  conformity  to  the  glorified 
state,  for  love  implies  an  inclination  to  good 


THE  PASSIONS  IN  CHRIST.  1 65 

whether  present  or  not;  and  joy  means  quiet  in  a 
good  already  present  and  possessed.  These  two 
passions  therefore  remain,  even  in  the  blessed,  and 
in  a  most  perfect  manner.  As  to  desire,  some 
doubt  might  arise,  since  desire  signifies  a  tendency 
to  an  absent  good;  and  for  the  blessed  it  seems 
that  there  cannot  be  any  absent  good.  Notwith¬ 
standing  this,  if  we  consider  attentively,  we  shall 
see  that  this  passion  also  may  be  found  in  the 
blessed,  provided,  however,  it  be  understood  in  the 
proper  manner.  It  should  be  understood,  then, 
not  in  relation  to  those  goods  that  appertain  to  the 
essential  beatitude,  for  these  are  not  absent,  but  are 
necessarily  present  and  possessed,  but  in  relation 
to  those  goods  which  appertain  to  the  accidental 
beatitude.  Besides  it  is  to  be  understood  of  desire 
that  is  felt,  indeed,  but  not  connected  with  any 
uneasiness,  solicitude  or  need.  It  cannot  be  denied 
that  desire,  understood  in  this  way,  can  take  place 
in  the  blessed;  for  it  is  certain  that  they  have  ac¬ 
cidental  joys.  Now  those  same  goods,  which  are 
an  object  of  joy  when  present,  may  be  an  object 
of  desire  before  being  present.  For  example,  the 
conversion  of  sinners  is  an  object  of  joy  for  the 
blessed  when  it  happens;  and  before  it  happens,  it 
will  be  an  object  of  desire.  The  most  glorious 
triumph  of  Christ  the  judge  will  be  an  object  of 
the  greatest  joy  for  all  the  blessed  on  the  last  day. 
Why  then  should  it  not  be  said  that  it  is  the  object 
of  their  desire  now,  and  even  sensible  in  those 
already  risen,  as  in  the  mother  of  God? 

We  see  now  what  the  passions  are,  which  even 


1 66  JESUS  CHRIST  THE  WORD  INCARNATE. 

at  present  remain  in  Christ.  They  are  those  three 
alone  which  can  be  found  in  glory,  namely,  love, 
joy,  and  desire  in  the  manner  just  explained.  And 
in  truth,  who  will  deny  that  Christ  now  loves  his 
mother  sensibly,  and  rejoices  sensibly  in  her  exal¬ 
tation  in  heaven,  and  desired  sensibly  this  exalta¬ 
tion  before  it  was  effected?  We  may  say  the  same 
also  in  regard  to  ourselves  wayfarers,  and  to  you, 
the  reader.  The  heart  of  Jesus  glorious  in  heaven 
bears  a  sensible  love  for  us,  and  has  a  desire  for, 
and  a  sensible  joy  at  our  good;  and  this  love,  this 
desire  and  joy  of  his  is  most  lively,  and  the  greatest 
in  its  kind,  because  it  is  such  as  becomes  the  most 
perfect  and  benevolent  heart  that  ever  existed,  or 
ever  shall  exist. 


Chapter  XXIX. 


Christ  was  at  the  same  time  a  Wayfarer  and  a 

Possessor  of  Bliss. 

The  wayfarer  is  one  still  on  the  way,  tending 
to  bliss;  the  possessor  of  bliss  is  one  that  has  already 
reached  it,  and  has  possession  of  it.  Now  the 
perfect  beatitude  of  man  consists  in  both  soul  and 
body  together.  In  the  soul,  by  the  beatific  vision 
and  fruition  of  God  ;  in  the  body,  by  its  being 
glorified,  for  as  the  Apostle  says,  after  it  is  sown 
in  corruption,  in  dishonor  and  weakness,  an  ani¬ 
mal  body,  it  shall  rise  in  incorruption,  in  glory 
and  power,  a  spiritual  body,  (i  Cor.  XV,  42-44.) 

The  beatitude  of  Christ  while  on  earth. 

Although  Jesus  Christ,  while  mortal  here  on 
earth,  had  beatitude  as  far  as  what  belongs  to  the 
soul,  since  his  intellect  beheld  the  divine  essence 
fully  and  immediately,  and  his  will  loved  and  en¬ 
joyed  it,  still  he  did  not  possess  it  as  to  the  rest, 
because  his  soul  was  subject  to  suffering  in  the 
inferior  part,  and  his  body  was  passible  and  mortal, 
for  glory  did  not  pass  from  the  superior  to  the 
inferior  part,  nor  from  the  soul  into  the  body. 
Therefore  he  was  at  the  same  time  possessor  of  the 
beatific  vision,  for  the  reason  that  he  already  pos¬ 
sessed  the  beatitude  proper  of  the  soul.  And  at 
the  same  time  a  wayfarer,  because  he  was  still 

067) 


1 68  JESUS  CHRIST  THE  WORD  INCARNATE. 

tending  to  tlie  beatitude  in  wliat  was  yet  wanting, 
so  that  the  happiness  of  his  human  nature  might 
be  perfect.  Nor  is  there  any  incongruity  in  this, 
for  he  tended,  it  is  true,  to  the  end  and  possessed 
it  at  the  same  time,  not  however  according  to  the 
same  things,  bnt  according  to  different  things,  as 
we  have  already  shown. 

A  difference. 

There  is  a  twofold  difference  between  the  state 
in  which  the  saints  now  in  heaven  are,  and  the 
state  in  which  Christ’s  human  nature  was  while 
on  earth.  This  being  taken  into  account,  we  can 
understand  how  those,  although  at  present  blissful 
only  in  soul,  must  be  considered  nevertheless  as 
simply  possessors  of  bliss,  and  not  wayfarers  also, 
as  Christ  was.  The  first  difference  is  that  the 
souls  of  the  saints  are  not  in  any  way  passible,  as 
the  soul  of  Christ  was.  The  second  is  that  their 
bodies  are  not  glorified,  it  is  true,  but  they  no  lon¬ 
ger  take  even  a  step  towards  beatitude,  having 
already  terminated  their  course,  and  are  now  wait¬ 
ing  in  the  grave  until  the  day  of  retribution  shall 
come  for  them  also,  whereas  the  body  of  Jesus 
Christ  by  what  it  suffered  was  tending  also  to  its 
own  proper  glory. 


Chapter  XXX. 


The  Two  Wills  in  Christ. 

In  Christ  there  are  two  wills,  one  human  and 
the  other  divine,  because  he  has  two  natures,  the 
divine  and  human,  both  perfect,  and  the  will  be¬ 
longs  to  the  perfection  of  nature.  Moreover,  it  is 
certain  that  the  human  nature  of  Christ  was  en¬ 
dowed  with  free  will,  for  this  also  is  a  property 
necessary  for  the  perfection  of  human  nature.  It 
is  true  that  the  will  of  Christ  was  confirmed  in 
good,  or  in  other  words,  unalterably  set  on  wishing 
that  alone  which  was  good.  But  it  was  not  un¬ 
alterably  set  on  wishing  this  or  that  good  in  par¬ 
ticular,  and  therefore  it  belonged  to  him  to  choose 
among  the  various  goods  with  free  will.  It  is  thus 
that  the  blessed  are  free,  and  thus  much  more  is 
God  free  with  the  most  perfect  freedom. 

The  human  will  in  Christ  only  one  as  a  faculty. 

The  human  will  in  Christ  is  only  one,  con¬ 
sidered  as  a  faculty  or  power,  but  there  are  two 
different  acts  or  movements  to  be  distinguished  in 
it,  just  as  in  every  other  human  will.  The  one  is 
according  to  the  natural  inclination,  the  other  is 
according  to  the  deliberation  of  reason.  The  one 
is  called  the  natural,  the  other  the  rational  will. 
The  one  tends  to  that  which  agrees  naturally  with 
the  will,  and  also  that  which  agrees  naturally  with 

(169) 


170  JESUS  CHRIST  THE  WORD  INCARNATE. 

the  other  powers,  and  with  human  nature  in  gen¬ 
eral,  because  by  the  will  we  desire  not  only  those 
things  that  regard  the  power  of  the  will,  but  those 
also  which  regard  all  and  each  of  the  other  powers, 
and  the  whole  man.  Thus  for  example  with  this 
will  we  desire  the  knowledge  of  truth,  which  is  a 
good  of  the  intellect,  so  also  existence  and  life, 
which  are  goods  of  the  whole  human  nature.  The 
other  can  tend  to  that  which  of  itself  would  be  an 
evil  in  regard  to  nature,  such  as  burnings,  cuts, 
and  death  itself,  but  in  as  much  as  they  are  means 
of  obtaining  what  reason  apprehends  as  a  good, 
for  instance,  health  of  the  body,  or  the  salvation 
of  the  soul.  The  one  is  not  absolute,  because  it 
has  the  condition  implied,  viz.  provided  nothing 
be  determined  by  the  deliberation  of  reason  against 
it.  The  other  is  an  absolute  and  true  will,  and  is 
properly  and  simply  styled  the  will  of  man. 

Again,  besides  the  intellective  appetite  in 
Christ,  there  was  also  the  sensitive  aj)petite,  which 
is  improperly  called  the  will  also,  for  although  it 
is  not  rational  by  essence,  yet  it  is  rational  by  par¬ 
ticipation,  in  as  much  as  the  light  of  reason  is 
reflected  in  it,  since  it  is  of  its  nature  subject  to 
reason,  and  governed  by  it. 

The  human  will  of  Christ  conformable  in  everything 

to  God’s  will. 

The  human  will  of  Christ  was  conformed  to  the 
will  of  God  in  every  thing  and  for  every  thing. 
In  fact,  conformity  of  the  human  with  the  divine 
will  belongs  to  the  rational,  or  deliberate  and  ab- 


THE  TWO  WILLS  IN  CHRIST.  171 

solute  will,  for  it  belongs  to  this  to  regard  the 
object  wished  for,  as  it  relates  to  the  divine  will. 
Now  the  rational  will  of  Christ  was  conformed 
always  and  in  every  thing  to  the  will  of  God. 
This  is  manifest  from  the  words  in  the  gospel  : 
“Not  as  I  wish,  but  as  thou.”  By  these  words  he 
shows  that  he  wished  with  his  deliberate  and  ab¬ 
solute  will,  that  which  pleased  God  should  be  done, 
and  not  that  to  which  his  sensitive  appetite  and 
his  natural  will  naturally  inclined.  Nor  is  it  any 
wonder  that  the  sensibility  and  the  natural  will  of 
Christ  recoiled  from  suffering  and  dying,  although 
such -was  the  will  of  God.  Nay,  so  it  had  to  be, 
and  not  otherwise,  for  during  his  mortal  life  he 
wished  to  allow  his  flesh  to  do  and  to  suffer  that 
which  was  proper  to  it,  and  likewise  all  the  other 
powers  of  his  soul,  in  order  that  each  of  them 
might  operate  in  a  manner  connatural  to  itself. 
Now  sensibility  naturally  abhors  sensible  pain, 
and  the  natural  will  refuses  those  things  that  are 
contrary  to  nature,  and  are  evils  in  themselves, 
such  as  dishonor,  death,  and  the  like.  For  this 
reason,  with  a  little  reflection,  we  shall  see  that 
these  same  repugnances  were  really  not  opposed  to 
the  will  of  God,  but  rather  wished  for  by  it,  because 
it  was  his  will  that  in  the  human  nature  of  Christ 
every  faculty  should  do  that  which  was  in  accord¬ 
ance  with  its  natural  condition. 

No  contrariety  of  will  in  Christ. 

We  cannot  admit  that  in  Christ  there  was  any 
contrariety  of  will.  Two  things  would  be  required 
for  such  a  contrariety:  first,  that  the  diversity  refer 


*72  JESUS  CHRIST  THE  WORD  INCARNATE. 


to  the  same  object  under  the  same  aspect.  For 
instance,  if  a  judge  desired  the  death  of  a  criminal 
on  account  of  the  public  good  of  society,  and  the 
parents  of  the  criminal  desired  that  he  should  live 
on  account  of  the  private  good  of  the  family,  there 
would  be  no  contrariety  of  will,  because  although 
they  view  the  same  object,  yet  it  is  under  a  differ¬ 
ent  aspect.  It  was  just  so  in  Christ  :  his  sensitive 
appetite  rejected  his  passion  as  painful  and  hurtful; 
his  natural  will  as  an  evil  of  nature;  whereas  the 
divine  and  deliberate  human  will  desired  it,  not  as 
a  good  in  itself,  but  as  a  means  ordained  for  the 
end  of  the  salvation  of  mankind.  In  the  second 
place,  in  order  to  have  contrariety  of  will,  it  is 
required  that  opposition  be  found  in  the  will  itself. 
If  then  the  rational  will  desires  one  thing,  and  the 
sensuality  or  natural  will  another,  there  is  no  con¬ 
trariety,  unless  the  sensitive  appetite  or  natural 
will  prevail  so  far  as  to  change  or  lessen  the  move¬ 
ment  of  the  rational  will,  for  in  such  case  the 
contrary  movement  of  the  sensitive  appetite,  or  of 
the  natural  will,  would  be  communicated  also  to 
the  rational  will.  In  Christ  there  was  nothing  of 
this,  since  in  him  neither  the  divine  will  nor  the 
rational  was  hindered  or  retarded  in  the  least  by 
the  natural  will,  or  by  the  sensitive  appetite;  as, 
on  the  other  hand,  neither  the  divine  will,  nor  the 
rational  will,  repressed  or  lessened  the  movement 
of  the  natural  will  and  sensitive  appetite.  Hence 
in  Chiist  there  was  no  conflict  of  will. 

But  it  is  said  that  Christ  was  in  agony:  “Being 
in  agony”  (L,uke  XXII,  43);  and  agony  would 


THE  TWO  WILTS  IN  CHRIST.  1 73 

seem  to  imply  a  struggle  of  tlie  mind.  Very  true; 
but  in  Christ  there  was  no  agony  as  to  the  rational 
will,  as  happens  to  a  man  who  first  wishes  one 
thing,  and  then  wishes  the  contrary,  according  as 
he  considers  now  one  motive  and  now  another. 
This  proceeds  from  the  weakness  of  reason,  which 
cannot  discern  what  course  is  absolutely  the  best. 
But  Christ  saw  most  clearly  and  most  certainly, 
that  it  was  absolutely  the  best  that  by  his  passion 
the  divine  will  should  be  fulfilled  concerning  the 
salvation  of  the  human  race.  The  agony,  there¬ 
fore,  of  Christ  is  to  be  understood  respecting  the 
sensitive  appetite  and  natural  will,  in  as  much  as 
it  signifies  horror  and  dread  of  an  evil  that  was 
impending. 


Chapter  XXXI. 


The  Operations  of  Christ. 

As  in  Christ  there  are  two  wills  according  to 
the  two  natures  divine  and  human,  so  also  there 
are  two  operations  corresponding  to  the  double 
nature  divine  and  human.  Nor  could  it  be  other¬ 
wise,  since  both  natures  in  Christ  are  perfect;  and 
though  they  are  united  together  in  the  same  per¬ 
son,  yet  they  are  distinct,  and  not  confused  into 
one.  Now  if  in  Christ  there  were  but  one  sole 
operation,  we  should  have  to  say,  either  that  one 
of  the  two  natures  is  imperfect,  because  wanting 
in  its  operative  power,  or  that  the  divine  and 
human  power  are  confused,  and  form  but  one  sole 
operating  efficacy,  which  would  imply  a  confusion 
of  the  two  natures.  Sometimes  however  the  opera¬ 
tions  of  the  two  natures  in  Christ  combine  to  pro¬ 
duce  the  same  effect,  yet  without  being  confused, 
but  by  being  united  together,  as  the  operation  of 
the  sculptor  and  of  the  chisel  are  united  to  form 
the  same  statue,  or  as  that  of  the  painter  and  his 
brush,  to  form  the  same  picture;  and  in  general, 
as  the  operations  of  a  principal  cause  and  an  in¬ 
strumental  cause  concur  in  accomplishing  the  same 
thing.  In  the  production,  therefore,  of  such  effects 
the  two  natures  act  together,  the  divine  making 
use  of  the  human  as  an  instrument,  and  the  human 
partaking  the  efficacy  of  the  divine,  as  the  instru- 

074) 


the:  OPERATIONS  OE  CHRIST. 


x75 


ment  partakes  the  efficacy  of  the  principal  agent. 
In  the  same  manner  as  the  instrument,  acting  as 
sncli,  produces  an  effect,  which  is  in  proportion  to 
the  efficacy  of  the  principal  cause,  and  superior  to 
its  own,  so  Christ’s  human  nature,  in  as  much  as 
it  is  moved  by  the  divine  nature,  causes  effects 
proportioned  to  the  efficacy  of  the  divine  nature, 
and  superior  to  its  own,  as  when  with  a  simple 
touch  he  cures  the  lepers,  or  with  the  sound  of  his 
voice  he  calms  the  storm,  and  resuscitates  the 
dead.  In  a  similar  way  an  iron  hammer,  when 
red-hot,  strikes  and  burns;  it  strikes  as  iron,  and 
burns  in  virtue  of  the  fire  with  which  it  is  heated. 

Besides  these  operations  of  Christ,  which  might 
be  called  mixed,  as  in  them  the  two  natures  concur 
together  in  the  manner  explained,  there  are  others 
also  that  are  proper,  either  of  the  divine  nature 
alone,  or  of  the  human  nature  alone.  Of  the  divine 
nature  alone,  such  as  creation,  preservation,  con¬ 
currence  with  the  actions  of  creatures  ;  of  the 
human  nature  alone,  such  as  to  eat,  to  sleep,  to 
walk,  to  suffer,  to  die.  On  this  account  it  is  neces¬ 
sary  to  distinguish  three  classes  of  operations  in 
Christ:  some  divine,  some  human,  and  others 
divine  and  human  at  the  same  time.  But  in  all 
these  various  operations,  the  operator  is  always 
one  and  the  same,  that  is,  the  divine  person  of  the 
incarnate  Word,  who  operates  sometimes  by  the 
divine  nature,  sometimes  by  the  human  nature, 
and  sometimes  by  both  natures,  as  has  been 
pointed  out. 

All  this  being  so,  it  may  be  asked  what  then 


176  JESUS  CHRIST  THE  WORD  INCARNATE. 

are  those  operations  of  Christ,  called  theandric  or 
human-divine.  All  indeed  may  be  styled  so, 
although  in  a  more  or  less  proper  sense.  The 
operations  of  the  divine  nature  in  Christ  may  be 
called  theandric  for  the  reason  that  the  person, 
who  performs  them,  is  at  the  same  time  God  and 
man.  The  operations  of  his  human  nature  may 
be  called  theandric  for  two  reasons,  and  con¬ 
sequently  in  the  strictest  sense.  First  on  account 
of  the  person  operating,  who  is  a  divine  person, 
from  whom  even  in  such  operation  an  infinite  value 
and  an  infinite  dignity  are  derived.  Secondly, 
because  no  human  operation  of  Christ  was  un¬ 
accompanied  by  the  divine  operation,  not  only 
because  the  divine  concurrence  was  needed,  as  well 
as  in  any  other  operation  of  creatures,  but  also 
because  all  the  actions  and  passions  of  human 
nature  were  in  a  special  way  ordained  or  permitted 
by  Christ,  as  considered  in  his  divine  nature.  In 
fine,  the  operations  in  which  the  two  natures 
divine  and  human  concurred,  can  with  all  rigor 
be  termed  theandric,  since  they  are  most  truly 
human-divine,  not  only  because  the  person  to 
whom  they  belong  is  Man- God,  but  also  because 
they  proceed  from  him  according  to  his  two-fold 
nature  human  and  divine,  as  has  been  explained. 

How  the  human  operations  of  Christ  were  meritorious 

for  himself. 

The  human  operations  of  Christ  were  merito¬ 
rious  in  regard  to  himself.  The  Apostle  declares 
that  Christ  was  exalted  through  the  merit  of  his 
obedience:  “He  humbled  himself,  becoming  obed- 


THE  OPERATIONS  OF  CHRIST. 


1 77 


ient  unto  death  ....  wherefore  God  also  hath 
exalted  him.”  But  how  could  he  merit?  For 
merit  two  conditions  are  required  :  the  state  of  the 
one  who  merits,  and  the  faculty  of  meriting.  The 
state  of  him  who  merits,  namely,  that  he  should 
lack  the  thing  which  he  gains  by  merit,  since  no 
one  can  merit  what  he  already  possesses.  The 
faculty  of  meriting  which  embraces  two  things: 
the  one  is  natural,  and  is  the  free  will,  for  no  one 
can  merit  by  his  own  act,  unless  he  is  master  of 
his  act,  which  he  gives  as  the  price,  as  it  were, 
for  the  reward.  Now  the  dominion  of  the  act  is 
had  by  the  free  will.  The  other  thing  is  super¬ 
natural,  and  is  grace,  for  the  reward  of  beatitude 
is  supernatural,  and  therefore  the  sole  forces  of 
nature  are  not  sufficient  to  merit  it.  Now  all  these 
conditions  were  fulfilled  in  Christ.  As  long  as  he 
was  mortal  on  this  earth,  he  lacked  some  of  those 
goods  that  are  required  for  perfect  beatitude, 
namely,  impassibility  of  the  soul  and  the  glory  of 
the  body.  In  regard  to  these  he  was  still  a  way¬ 
farer.  He  had  too  the  faculty  of  meriting,  both 
on  the  part  of  nature  by  free  will,  and  on  the  part 
of  grace,  by  the  plenitude  of  all  graces.  Con¬ 
sequently,  there  is  no  doubt  that  he  was  capable 
of  meriting. 

That  he  did  in  fact  merit,  is  clearly  inferred 
from  the  very  dignity  of  Christ,  for  it  is  certainly 
more  honorable  to  possess  a  good  thing  through 
our  own  merit,  than  to  possess  it  without  merit, 
merely  as  a  gratuitous  gift,  because  he  that  pos¬ 
sesses  by  his  own  merit,  is  in  some  way  the  very 
12 


178  JESUS  CHRIST  THE  WORD  INCARNATE. 

author  of  the  good  which  he  has,  whereas  he  that 
possesses  without  his  own  merit,  owes  all  solely  to 
the  munificence  of  another.  Hence  it  is  that  we 
always  make  more  account  of  those,  who  by  signal 
works  raise  themselves  to  a  high  rank,  than  of 
those  who  reach  a  similar  grade  through  the 
liberality  of  a  prince,  or  through  birth.  Now  the 
supereminent  dignity  of  Christ  demands  that  we 
attribute  to  it  the  most  estimable  thing  there  is. 
We  must  then  say  that  Christ  truly  merited  for 
himself  those  goods  in  regard  to  which  he  was  as 
yet  in  the  state  of  wayfarer.  And  when  did  he 
merit  ?  During  the  whole  time  he  was  wayfarer, 
that  is  to  say,  from  the  first  moment  of  the  incar¬ 
nation  up  to  the  moment  of  his  death. 

But  in  order  to  know  in  particular  what  the 
goods  were  which  Christ  merited  for  himself,  two 
things  must  be  borne  in  mind.  The  first  is  that 
he  who  merits,  as  we  have  already  seen,  needs  to 
be  without  the  good  which  he  obtains  in  con¬ 
sequence  of  merit.  The  second  is,  that  there  are 
goods  in  relation  to  which  the  imperfection  of  be¬ 
ing  without  them  for  some  time,  is  less  than  the 
perfection  of  acquiring  them  through  our  own 
merit  ;  and  there  are  goods  in  regard  to  which  the 
imperfection  of  being  without  them  for  some  time, 
is  greater  than  the  perfection  of  acquiring  them  by 
our  own  merit  :  such  in  our  case  is  grace,  know¬ 
ledge,  the  beatitude  of  the  soul,  the  divinity. 
Hence  it  is  evident  that  all  those  goods  of  the 
second  kind  were  not  obtained  by  Christ  by  way 
of  merit,  having  been  possessed  by  him  fully  from 


THE  OPERATIONS  OF  CHRIST.  1 79 

the  beginning.  There  remain  therefore  the  goods 
of  the  first  kind,  which  were  properly  merited  by 
Christ,  and  are  reduced  to  the  following:  the  beati¬ 
tude  of  the  body,  the  impassibility  of  the  soul,  his 
glorious  resurrection,  the  triumph  of  his  ascension 
to  heaven,  the  exaltation  of  his  name,  which  in¬ 
cludes  all  that  pertains  in  any  way  to  his  external 
glory,  and  was  besought  by  Christ  himself,  espec¬ 
ially  in  that  prayer  which  he  addressed  to  his 
divine  Father:  “I  have  glorified  thee  on  earth  .  .  . 
and  now  glorify  thou  me,  O  Father”  (Jno.  XVII, 
4,  5),  and  this  prayer  was  assuredly  most  effica¬ 
cious  and  meritorious.  Hence  the  reward  of  his 
merit  were  those  various  testimonies  of  his  dignity 
and  majesty,  which  are  related  in  the  holy  gospel, 
and  rendered  to  him  at  one  time  by  the  Father,  as 
in  his  baptism  and  in  his  transfiguration  ;  at  an¬ 
other  time  by  the  angels,  as  at  his  nativity;  at 
another  time  by  the  very  elements,  as  a  star  an¬ 
nounced  his  birth  to  the  Magi,  as  the  sun  was 
darkened  at  his  death,  and  the  whole  earth  was 
shaken.  And,  consequently,  the  reward  of  his 
merit  was  the  supreme  power  of  king  and  judge 
over  all  the  universe. 

The  operations  of  Christ  meritorious  for  himself  and 

others. 

Consider  that  the  operations  of  Christ  were 
meritorious  not  only  for  himself,  but  likewise  for 
others.  And  the  reason  is  because  to  him  grace 
was  given  not  only  as  to  an  individual  person,  but 
as  to  the  head  of  the  whole  Church,  in  order  that 


l8o  JESUS  CHRIST  THE  WORD  INCARNATE. 

it  might  redound  from  him  to  all  his  members. 
And,  therefore,  the  operations  of  Christ  as  well  in 
relation  to  himself,  as  in  relation  to  his  members, 
have  that  same  value  as  the  operations  of  any 
other  who  is  in  grace  have  in  regard  to  himself. 

Now  as  the  operations  of  every  one,  who  is  in 
the  state  of  grace,  are  undoubtedly  meritorious  for 
himself,  so  likewise  the  operations  of  Christ  are 
meritorious  not  merely  for  himself,  but  also  for  all 
those  others  who  are  joined  and  subordinate  to  him, 
as  members  to  the  head,  and  with  him  form  mys¬ 
tically  one  person,  as  it  were.  Hence  it  is  that 
St.  Paul,  in  comparing  the  merit  of  Christ  with  the 
demerit  of  Adam,  declares  that  if  the  demerit  of 
Adam  was  transmitted  to  others  for  their  con¬ 
demnation,  in  the  same  manner  and  much  more  is 
the  merit  of  Christ  transmitted  to  others  for  their 
justification:  “For  if,  by  the  offence  of  one,  many 
have  died,  much  more  the  grace  of  God  and  the 
gift  in  the  grace  of  one  man  Jesus  Christ  have 
abounded  unto  many.  .  .  .  Therefore,  as  by  the 
offence  of  one  unto  all  men  to  condemnation,  so 
also  by  the  justice  of  one  unto  all  men  unto  jus¬ 
tification  of  life”  (Rom.  V,  15,  18).  But  how  is 
the  merit  of  Christ  transfused  into  others?  In  a 
manner  analogous  to  that  in  which  the  demerit  of 
Adam  is  propagated  in  his  descendants.  His  de¬ 
merit  is  propagated  by  means  of  carnal  generation, 
and  the  merit  of  Christ  is  propagated  by  means  of 
spiritual  regeneration,  which  is  effected  in  baptism, 
by  which  men  are  invested  with  Christ  and  become 
members  of  one  body  of  which  he  is  the  head  : 


THE  OPERATIONS  OF  CHRIST.  l8l 

“For  as  many  of  you  as  have  been  baptized  in 
Christ,  have  put  on  Christ.  .  .  .  For  you  are  all 
one  in  Christ  Jesus”  (Gal.  Ill,  27,  28). 

Now  what  in  particular  were  those  goods  which 
Christ  merited  for  us  ?  He  merited  the  remission 
of  both  original  and  all  our  actual  sins  :  in  this 
sense,  however,  that  the  merit  of  Christ  is  of  itself 
the  universal  and  sufficient  cause  of  the  remission 
of  all  sins;  but  in  order  that  they  may  be  really 
remitted,  it  is  necessary  that  such  merit  be  applied 
to  each  one  in  the  manner  required,  just  as  a  med¬ 
icine,  that  would  have  in  itself  the  virtue  of  curing 
every  disease,  would  need,  in  order  to  cure  the 
diseased,  to  be  applied  to  each  of  them  in  a  suit¬ 
able  manner.  He  merited  sanctifying  grace 
together  with  all  the  supernatural  gifts  annexed  to 
it.  He  merited  the  eternal  and  supernatural  beati¬ 
tude  corresponding  to  grace.  He  merited  all  the 
actual  graces,  which  are  needed  for  man  that  he 
may  dispose  himself  to  justification.  He  merited 
all  the  supernatural  aids  which  are  conferred  on 
the  just  to  enable  them  to  persevere  and  increase 
in  grace,  and  in  the  merit  of  glory.  He  merited 
also  the  remission  of  temporal  punishment  by 
applying  to  us  his  own  satisfaction,  and  by  render¬ 
ing  our  satisfactions  acceptable  and  efficacious  in 
the  sight  of  God.  This  is  to  be  understood  not 
only  of  those  who  are  still  in  life,  but  also  of  the 
dead  who  are  in  purgatory,  whenever  a  punish¬ 
ment  is  remitted  to  them  in  virtue  of  the  indulgen¬ 
ces  and  satisfactions  of  the  living,  since  both  have 
their  value  from  the  merits  of  Christ.  In  brief, 


1 82  JESUS  CHRIST  THE  WORD  INCARNATE. 

Christ  has  merited  for  us  eternal  salvation  and 
everything  that  conduces  to  it. 

Neither  does  all  this  derogate  in  the  least  from 
our  merits.  Quite  the  contrary;  for  if  our  merits 
have  value,  they  owe  it  precisely  to  the  merits  of 
Christ,  and  for  two  reasons;  first,  because  in  virtue 
of  his  merits  the  principle  itself  of  all  our  merit, 
which  is  grace,  is  conferred  upon  us  ;  secondly, 
because  in  virtue  of  these  same  merits  our  works, 
done  with  grace,  are  ordained  and  accepted  by  God 
for  the  reward  of  glory.  Hence  it  is  plain  that  our 
merits,  so  far  from  obscuring  the  merits  of  Christ, 
rather  make  their  efficacy  much  more  manifest, 
because  they  let  us  see  how  Christ  not  only  merited 
himself,  but  obtained  also  for  his  members,  the 
virtue  of  meriting.  From  this  we  can  understand 
how  eternal  life,  and  the  other  goods  which  we 
can  and  should  merit  for  ourselves,  are  at  the  same 
time  a  crown  and  a  grace  —  a  crown  in  respect  to 
our  merits  —  a  grace  because  these  merits  them¬ 
selves  are  for  us  gifts  of  God. 


Chapter  XXXII. 


Subjection  of  Christ  to  His  Father. 

Human  nature  has  a  triple  subjection  towards 
God.  The  first  regards  the  degree  of  perfection, 
as  the  divine  nature  is  the  very  essence  of  good¬ 
ness,  and  therefore  infinite  goodness;  and  human 
nature,  like  every  creature,  has  a  finite  goodness, 
which  is  a  participation  of  the  goodness  of  God. 
Similar  to  this  is  the  subjection  of  the  stream  to  its 
source.  The  second  regards  power,  since  human 
nature  and  every  other  created  nature  is  in  the 
hands  of  God,  and  subject  to  the  disposition  and 
operation  of  his  providence.  Similar  to  this  is  the 
subjection  of  the  clay  to  the  potter,  who  works  and 
fashions  it  according  to  his  pleasure.  The  third 
which  belongs  to  it  especially,  is  the  subjection 
which  it  has  towards  God  in  regard  to  its  own 
proper  act,  that  is,  to  obey  with  its  will  the  ordi¬ 
nances  of  God.  Similar  to  this  is  the  subjection 
which  a  subject  has  to  his  sovereign  and  lawgiver. 

The  Son  of  God  then  having  assumed  human 
nature,  assumed  likewise  this  triple  subjection, 
which  belongs  to  it.  Indeed,  as  to  the  first,  he 
himself  declared  that  the  Father  was  greater  than 
he:  “The  Father  is  greater  than  I  ”  (John  XIV, 
28).  Here  greater  means  better,  for  as  St.  Augus¬ 
tine  says,  (  in  those  things  that  are  not  greater  in 
bulk,  to  be  greater  or  better  is  the  same.’  Accord- 

(i83) 


1 84  JESUS  CHRIST  THE  WORD  INCARNATE. 

ingly,  to  the  one  who  had  called  him  “Good 
Master”,  he  replied:  “Why  askest  thou  me  con¬ 
cerning  good?  One  is  good,  God”  (Mat.  XIX,  17). 
This  was  to  give  11s  to  understand  that,  according 
to  human  nature,  he  was  far  from  the  greatness  of 
the  divine  goodness  and  perfection,  before  which 
all  created  goodness,  however  excellent  it  may  be, 
is  as  if  it  were  not,  for  it  is  as  a  drop  of  water  in 
comparison  to  an  ocean,  that  has  no  shores.  The 
second  kind  of  subjection  is  pointed  out  by  St. 
Paul,  when  he  asserts  that  the  Son  of  God  took 
the  form  of  a  servant,  meaning  that  he  took  a 
nature  which,  like  every  other  creature,  is  the 
servant  of  its  Creator,  and  subject  in  all  things  to 
his  ordinations.  And,  in  fact,  everything  that 
concerned  the  humanity  of  Christ  took  place  by 
the  divine  disposition.  As  to  the  third  manner  of 
subjection,  Jesus  himself  several  times  protested, 
that  in  everything  which  he  did,  he  always  aimed 
at  doing  the  will  of  his  Father:  “I  must  be  about 
the  things  that  are  my  Father’s”  (Fuke  II,  49). 
And  again:  “I  do  always  the  things  that  please 
him”  (John  VIII,  29).  This,  too,  is  the  subjec¬ 
tion  of  obedience  to  the  Father  even  unto  death, 
mentioned  by  St.  Paul  to  the  Phillippians  (II,  8). 

Christ  both  master  and  servant  of  himself. 

Moreover,  it  may  be  said  with  truth  that  Christ 
is  master  and  servant  of  himself,  greater  or  less 
than  himself,  provided,  however,  that  it  be  rightly 
understood.  If  by  this  is  meant  that  in  Christ  there 
are  two  persons,  one  of  which  is  master  and  the 


SUBJECTION  OF  CHRIST  TO  HIS  FATHER.  1 85 

other  servant,  it  is  absolutely  false,  and  is  the 
heresy  of  Nestorius.  But  if  by  this  is  meant  only 
the  diversity  of  the  two  natures  in  one  same  per¬ 
son,  there  is  no  error  in  it,  for  it  is  true  that  in 
Christ  there  are  two  natures,  the  divine  in  which 
he  corresponds  to  the  Father,  and  rules  and  ordains 
together  with  him,  and  the  human  in  which  he 
corresponds  to  us,  and  is  subject  and  obedient  as  to 
the  Father,  as  he  is  to  himself. 

Meaning  of  the  Apostle’s  declaration. 

What  does  the  Apostle  mean,  when  he  affirms 
that,  ‘when  all  things  shall  be  subdued  unto  him 
(the  Son),  then  the  Son  also  shall  himself  be  sub¬ 
ject  to  him  (the  Father),  who  subjected  all  things 
to  himself’?  (1.  Cor.  XV,  28.)  He  wishes  to 
signify  that  when  all  things  shall  be  fully  subjected 
to  Christ,  then  shall  Christ  be  fully  subject  to  the 
Father.  Even  at  present  Jesus  Christ  has  supreme 
authority  over  all  things,  since  all  power  has  been 
given  to  him  by  the  Father:  “All  power  is  given 
to  me  in  heaven  and  on  earth”  (Mat.  XXVIII,  18). 
But  in  fact  all  do  not  recognize  him  as  their  Eord, 
nor  do  all  execute  his  will.  When  the  world  how¬ 
ever  shall  have  an  end,  and  the  present  state  of 
human  generation  shall  cease,  then  all  shall  be 
totally  subject  to  Christ,  and  his  will  entirely  ful¬ 
filled  in  all,  although  in  different  ways,  according 
to  their  different  merits.  In  the  just  it  shall  be 
fulfilled  by  their  full  glorification,  that  is,  of  all 
the  just,  and  not  in  soul  only,  but  likewise  in  body. 
I11  the  reprobate  it  shall  be  fulfilled  by  their  full 


1 86  JESUS  CHRIST  THE  WORD  INCARNATE. 

punishment,  that  is,  of  all  the  reprobate,  both  in 
soul  and  in  body,  and  all,  whether  the  elect  in 
heaven  or  the  damned  in  hell,  shall  experience  and 
confess  the  sovereign  dominion  of  Christ.  Then 
also  shall  Christ  be  fully  subject  to  the  Father,  for 
he  shall  be  subject  to  him  not  only  in  his  humanity, 
but  also  in  all  his  members,  who  compose  the  mys¬ 
tic  body  of  the  Church,  then  no  longer  militant, 
but  all  triumphant  and  glorious,  without  spot  or 
wrinkle  to  impair  its  beauty.  Then,  indeed,  will 
the  triple  subjection  to  God  be  perfect  in  all  his 
saints,  for  the  participation  of  the  divine  goodness 
will  be  perfect  in  them,  not  only  in  the  natural 
order,  but  also  in  the  supernatural  by  the  beatific 
vision  and  fruition;  perfect  will  be  the  fulfilment 
of  divine  providence  and  predestination,  perfect 
the  submission  and  conformity  of  their  will  with 
that  of  God. 


Chapter  XXXIII. 


Prayer  of  Christ. 

Let  us  ponder  in  what  way  prayer  could  take 
place  in  Christ.  To  pray  is  to  declare  our  will  to 
God,  to  the  end  that  it  be  accomplished.  If  there¬ 
fore  there  had  been  in  Christ  the  divine  will  only, 
it  certainly  would  not  have  behooved  him  to  pray, 
for  the  divine  will  is  of  itself  operative  of  what  it 
wills.  But  in  Christ  besides  the  divine  will  there 
was  also  the  human,  which  of  itself  is  not  com¬ 
petent  to  effect  what  it  desires.  Therefore  it  be¬ 
hooved  Christ  to  pray  as  man,  and  according  to  the 
human  will. 

Christ  willed  to  pray  for  himself  in  two  ways. 

Christ  wished  to  pray  for  himself  in  two  ways, 
both  being  for  our  instruction.  The  first  was  by 
expressing  the  feeling  of  the  sensitive  appetite,  and 
also  the  natural  movement  of  his  human  will,  as 
when  he  prayed  that  the  chalice  of  the  passion 
might  be  removed  from  him.  By  this  he  intended 
to  show  principally  three  things:  that  he  had  a 
true  human  nature  with  all  the  feelings  connatural 
to  it  ;  that  it  was  not  wrong  for  a  man,  according 
to  natural  feeling,  to  wish  for  that  which  God  does 
not  wish,  and  to  dislike  that  which  God  wishes; 
and  that  man  however  should  submit  his  natural 
feeling  to  the  will  of  God.  The  other  way  was  by 


1 88  JESUS  CHRIST  THE  WORD  INCARNATE. 


expressing  the  feeling  of  his  rational  and  deliberate 
will,  as  when  he  besought  the  Father  for  the  glory 
of  his  resurrection:  ‘‘Lifting  lip  his  eyes  to  heaven, 
he  said,  Father,  the  hour  is  come,  glorify  thy  son” 
(John  XVII,  i). 

This  he  did  for  three  reasons.  The  first  was  to 
teach  us,  that  the  Father  was  the  principle  from 
which  he  proceeded  eternally  as  to  his  divine  na¬ 
ture,  and  by  whom  he  was  sent  into  this  world. 
And,  therefore,  although  he  too  was  God  and 
omnipotent  as  well  as  the  Father,  yet  he  wished  to 
address  his  prayer  to  the  Father:  “Because  of  the 
people  who  stand  about,  have  I  said  it,  that  they 
may  believe  that  thou  hast  sent  me”  (John  XI, 
42).  And  St.  Hilary  says,  ‘he  needed  not  prayer: 
he  prayed  for  us,  that  the  Son  might  not  be  un¬ 
known.’  The  second  reason  was  to  make  it  known 
to  us,  that  the  Father  was  the  author  also  of  all 
the  goods  of  his  human  nature,  and  that  therefore 
he  rendered  him  thanks  for  the  goods  already  re¬ 
ceived  in  it,  and  asked  of  him  those  which  he  still 
expected.  The  third  was  to  incite  us  by  his 
example  to  pray,  and  to  point  out  to  us  how  we  too 
in  our  prayer  should  return  thanks  for  the  gifts 
already  granted,  and  ask  for  those  not  yet  obtained. 

Christ’s  prayer  was  always  heard. 

The  prayer  of  Christ  was  always  heard.  Hence 
St.  Paul  said  of  him:  “In  the  days  of  his  flesh, 
offering  up  prayers  and  supplications  with  a  strong 
cry  and  tears,  he  was  heard  for  his  reverence” 
(Heb.  V,  7).  And  Jesus  himself  affirmed  it,  say- 


PRAYER  OF  CHRIST. 


189 


in g:  “I  knew  that  tliou  hearest  me  always”  (John 
XI,  42).  And,  in  fact,  when  is  it  that  a  prayer  is 
said  to  be  heard?  It  is  when  the  will  of  the  peti¬ 
tioner  is  fulfilled,  because  prayer  is  the  interpreter 
of  the  will.  Note,  however,  that  we  treat  here  of 
the  absolute  and  deliberate  will,  which  is  the  one 
that  is  properly  called  the  will  of  man.  Now, 
according  to  that  will  Jesus  Christ  never  willed  any 
other  thing,  except  that  which  he  knew  to  be 
willed  by  God.  On  this  account  every  will  of 
Christ,  even  human,  was  executed,  and  con¬ 
sequently  every  prayer  of  his  was  heard.  Nor  is 
there  any  difficulty  in  the  request  which  Christ 
made  in  the  garden  to  his  Father,  of  removing 
from  him  the  chalice  of  his  passion:  “Take  away 
this  chalice  from  me”  (Mark  XIV,  36).  These 
words  have  been  understood  in  different  ways  by 
interpreters,  but,  in  whatever  way,  they  are  not 
opposed  to  what  we  have  said.  According  to 
some,  Jesus  Christ  prayed  that  the  fruit  of  his 
passion  might  be  communicated  to  others,  or  also 
that  the  examples  of  his  virtues,  especially  that  of 
his  fortitude,  might  be  imitated  by  those  who  after 
him  were  to  suffer  for  justice  and  the  faith. 
According  to  others,  Jesus  Christ  prayed  really 
that  the  chalice  of  his  passion  might  be  removed 
far  from  him,  to  let  us  know  the  natural  repug¬ 
nance  which,  as  man,  he  felt  at  sufferings  and 
death.  If  then  his  prayer  be  taken  in  the  first 
sense,  it  was  heard  in  full:  if  taken  in  the  second, 
it  is  true  that  what  he  asked  for  was  not  done;  but 
in  that  case  it  was  because  his  prayer  was  merely 


190  JESUS  CHRIST  THE  WORD  INCARNATE. 

the  expression  of  the  natural  inclination  of  his  will 
and  sensitive  appetite,  and  not  of  the  rational  and 
deliberate  will,  which  did  not  even  wish  that  it 
should  be  done. 


Chapter  XXXIV. 


Christ  the  Mediator  between  God  and  Men. 

Jesus  Christ  is  mediator  between  God  and  men, 
and  the  only  perfect  mediator:  “For  there  is  one 
God  and  one  mediator  of  God  and  men,  the  man 
Christ  Jesus”  (i.  Tim.  II,  5).  The  proper  office 
of  a  mediator  is  to  unite  those  between  whom  he 
is  mediator,  so  that  extremes  may  be  joined  to¬ 
gether  in  the  middle.  Now  Christ  did  this  by 
reconciling  with  God  men  who  were  separated 
from  him  by  sin:  “For  God  indeed  was  in  Christ 
reconciling  the  world  to  himself”  (2.  Cor.  V,  19). 
And  he  reconciled  us  with  God  in  the  most  perfect 
way,  by  destroying  sin  both  as  to  guilt  and  to 
punishment,  with  a  satisfaction  not  barely  suffi¬ 
cient,  but  superabundant  beyond  measure,  and  by 
meriting  for  us  the  gifts  of  grace  and  of  glory  with 
a  merit  likewise  superabundant.  Nor  was  it  only 
some  men,  but  it  was  the  whole  human  race  that 
he  reconciled  with  God:  “Who  gave  himself  a 
redemption  for  all”  (1.  Tim.  II,  6).  He  was 
therefore  a  perfect  mediator,  and  as  such  he  was 
unique,  because  no  other  had,  or  could  have,  the 
power  of  efficaciously  and  fully  effecting  our  union 
with  God,  except  him  who  was  at  the  same  time 
both  God  and  man. 


192  JESUS  CHRIST  THE  WORD  INCARNATE. 


Christ  the  true  and  only  perfect  mediator. 

Let  us  now  consider  how  the  title  of  mediator 
is  to  be  understood  when  attributed  to  others  be¬ 
sides  Christ.  It  must  be  understood  that  they  are 
secondary  and  imperfect  mediators,  that  is,  in  as 
far  as  with  Christ,  and  dependent  on  Christ,  they 
concur  in  some  way,  to  effect  the  union  of  men 
with  God.  Thus  the  prophets  and  the  priests  of 
the  Old  Testament  were  called  mediators,  because 
they  foretold  and  prefigured  Christ,  the  true  and 
perfect  mediator.  The  priests  of  the  New  Testa¬ 
ment  may  also  be  called  mediators,  because  they 
are  ministers  of  the  true  mediator,  and  in  his  name, 
and  in  his  place,  and  by  his  power  offer  to  God  the 
victim  of  peace,  and  dispense  to  men  the  sacra¬ 
ments  of  salvation.  The  good  angels  also  are 
intermediators  between  God  and  men;  for  accord¬ 
ing  to  the  order  of  nature  they  are  placed  below 
God,  and  above  men.  Hence  they  too  exercise  the 
office  of  mediators,  not  however  as  principal,  but 
as  subordinate,  for  the  reason  that  angels  are  also 
the  ministers  of  Christ,  the  supreme  mediator. 
“And  behold,  angels  came  and  ministered  to  him” 
(Mat.  IV,  11). 

As  for  the  demons,  they  are  in  some  sense 
intermediators  between  men  and  God,  but  their 
mediation  is  altogether  opposed  to  that  of  Christ. 
Tesus  Christ  had  beatitude  in  common  with  God, 
and  mortality  in  common  with  men;  and  he  inter¬ 
posed  between  God  and  men  to  make  men  im¬ 
mortal  from  being  mortal,  and  to  make  them  happy 
with  him  for  ever  from  being  miserable.  The 


CHRIST  THE  MEDIATOR  BETWEEN  GOD  AND  MEN.  1 93 

demon  lias  immortality  in  common  with  God,  and 
misery  in  common  with  men,  and  he  intrudes  him¬ 
self  between  men  and  God  to  hinder  men  from 
arriving  at  a  blissful  immortality,  and  at  the  same 
time  to  drag  them  with  him  to  endless  misery. 
The  demon,  therefore,  is  a  malign  medium,  whose 
characteristic  is  to  separate  friends,  whilst  Christ, 
on  the  contrary,  is  the  good  mediator  whose  prop¬ 
erty  is  to  reconcile  enemies. 

Jesus  Christ  is  mediator,  not  as  God,  but  as  man. 

In  this  there  is  no  difficulty,  if  we  understand 
well  the  properties  of  a  mediator.  They  are  two, 
first  to  be  a  middle  term,  and  then  to  join  together 
the  two  extreme  terms.  To  be  a  middle  term,  and 
therefore  to  be  distant  from  both  the  extremes; 
to  join  the  extremes  together,  and  therefore  to 
communicate  to  one  term  what  belongs  to  the 
other.  Now  these  two  things  cannot  apply  to 
Christ  as  God,  but  only  as  he  is  man.  They  can¬ 
not  apply  to  him  in  as  much  as  he  is  God,  for  as 
such  he  is  not  at  all  distant,  nor  different  from  the 
Father  and  the  Holy  Ghost  in  nature  and  authority; 
nor  have  the  Father  and  the  Holy  Ghost  any  per¬ 
fection,  which  is  not  in  the  Son,  so  that  this  could 
communicate  to  one  term,  that  is  to  men,  what 
belongs  to  the  Father  and  Holy  Ghost,  as  a  thing 
not  their  own,  but  belonging  to  the  other  term. 
They  apply  to  Christ  as  man,  for  as  such  he  is 
distant  from  God  in  nature,  and  from  men  in  the 
dignity  and  fulness  of  grace  and  of  glory,  which 
come  to  his  human  nature  from  union  with  the 
13 


194  JESUS  CHRIST  THE  WORD  INCARNATE. 

divinity,  and  unite  men  with  God  by  communicat¬ 
ing  the  precepts  and  gifts  of  God  to  them,  and  by 
offering  him  satisfaction  and  intercession  for  men. 

From  what  has  been  said,  it  is  plain  that  the 
quality  of  mediator  cannot  apply  either  to  the 
Father,  or  to  the  Holy  Ghost.  When,  therefore, 
the  Apostle  asserts  that  ‘the  Spirit  himself  asketh 
for  us  with  unspeakable  groanings,’  he  does  not 
mean  that  he  acts  the  part  of  mediator  for  us,  nor 
that  he  also  groans,  which  would  be  repugnant  to 
his  infinite  beatitude,  for  to  groan  is  the  effect  and 
sign  of  pain.  But  he  ‘asketh  with  groans’  in  as 
much  as  he  is  the  cause,  that  we  entreat  and  groan. 
He  is  the  cause  that  we  entreat  through  the  holy 
and  inflamed  desires  that  Spring  from  charity, 
which  is  diffused  in  our  hearts  by  the  Holy  Ghost: 
“The  charity  of  God  is  poured  out  into  our  hearts 
by  the  Holy  Ghost,  who  is  given  to  us”  (Rom. 
V,  5).  For  to  entreat  is  to  declare  one’s  desires. 
He  is  the  cause  that  we  entreat  with  groans,  be¬ 
cause  the  livelier  the  desire  is,  the  greater  is  the 
grief  we  feel,  seeing  ourselves  still  far  from  the 
heavenly  goods  for  which  we  sigh.  And  with 
‘unspeakable  groanings,’  because  unspeakable  are 
the  goods  of  the  country  for  which  we  sigh  and 
groan,  and  unspeakable  the  affections  of  our  heart, 
in  as  much  as  they  proceed  from  the  intimate  and 
hidden  impulse  of  the  Holy  Ghost. 


Chapter  XXXV. 


Priesthood  of  Christ 

Jesus  Christ  is  most  properly  the  priest  and 
chief  of  all  priests,  and  therefore  the  true  high- 
priest:  “Having  therefore  a  great  high-priest,  who 
hath  penetrated  the  heavens,  Jesus  the  Son  of  God, 
let  us  hold  fast  our  confession”  (Heb.  IV,  14). 
In  fact,  what  is  the  office  of  a  priest?  It  is  to  be 
mediator  between  God  and  the  people,  in  such  a 
way  that  he  dispenses  to  the  people  the  gifts  of 
God,  and  offers  to  God  the  prayers  of  the  people, 
and  renders  in  some  way,  especially  by  the  offering 
of  sacrifices,  satisfaction  for  the  sins  committed  by 
the  people:  “For  every  high-priest  taken  from 
among  men,  is  appointed  for  men  in  the  things 
that  appertain  to  God,  that  he  may  offer  up  gifts 
and  sacrifices  for  sin”  (Heb.  V,  1).  This  is  appli¬ 
cable  to  Christ  most  principally;  because  by  his 
means  the  divine  goods  have  been  conferred  on 
men,  and  the  greatest  and  most  precious  of  them: 
“By  whom  he  hath  given  us  very  great  and  pre¬ 
cious  promises,  that  by  these  you  may  be  made 
partakers  of  the  divine  nature”  (2.  Pet.  I,  4). 
He  too,  by  sacrifice  offered  by  him,  reconciled  the 
human  race  with  God:  “Because  in  him  (Christ) 
it  hath  well  pleased  that  all  fulness  should  dwell, 
and  through  him  to  reconcile  all  things  unto  him¬ 
self”  (Colos.  1, 19,  20).  Jesus  Christ  then  is  priest 

(  x95  ) 


196  JESUS  CHRIST  THE  WORD  INCARNATE. 


true,  and  supreme  pontiff,  and  first  not  in  time,  but 
in  dignity  and  authority.  Nor  is  this  all.  He  is, 
moreover,  the  source  of  all  priesthood,  for  the  priest 
of  the  ancient  law  was  a  figure  of  him,  and  the 
priest  of  the  new  law  acts  in  his  person:  “For 
what  I  forgave,  if  I  have  forgiven  any  thing,  for 
your  sakes  have  I  done  it  in  the  person  of  Christ” 
(2.  Cor.  II,  10).  In  a  word,  all  the  value  of  the 
old  and  new  priesthood  is  derived  from  his  priest¬ 
hood. 

Christ’s  priesthood  effects  the  expiation  of  our  sins. 

The  priesthood  of  Christ  has  the  fullest  and 
most  efficacious  virtue  of  effecting  the  expiation  of 
our  sins.  Two  things  are  required  to  expiate  sin: 
to  cancel  the  stain  of  the  sin,  which  is  done  by 
grace  ;  and  to  remove  the  debt  of  punishment, 
which  is  done  by  the  satisfaction  which  man  offers 
to  God.  Now  the  priesthood  of  Christ  effects  both 
these  things  perfectly,  because  by  it  grace  is  given 
us,  by  which  our  hearts  are  justified:  “Being  jus¬ 
tified  gratis  by  his  grace  through  the  redemption 
that  is  in  Christ  Jesus,  whom  God  had  set  forth  to 
be  a  propitiation  through  faith  in  his  blood” 
(Rom.  Ill,  24,  25);  and  by  it  the  divine  justice  is 
altogether  satisfied,  since  Jesus  Christ  took  upon 
himself  our  infirmities  and  our  sorrows:  “Surely 
he  hath  borne  our  infirmities  and  carried  our  sor¬ 
rows”  (Isaias  Iylll ,  4).  Thus  he  paid  most  fully 
the  punishment  that  was  due  to  our  sins. 

We  see,  then,  with  how  much  reason  the  Bap¬ 
tist,  on  seeing  Christ,  exclaimed:  “Behold  the 


PRIESTHOOD  OF  CHRIST. 


197 


Lamb  of  God,  behold  him  who  taketh  away  the 
sin  of  the  world”  (John  I,  29).  And  how  well 
the  Apostle  reasoned  by  comparing  the  sacrifice  of 
Christ  with  the  sacrifices  of  the  old  law:  “If  the 
blood  of  goats  and  of  oxen  and  the  ashes  of  a 
heifer  being  sprinkled,  sanctify  such  as  are  defiled, 
to  the  cleansing  of  the  flesh,  how  much  more  shall 
the  blood  of  Christ,  who  through  the  Holy  Ghost 
offered  himself  without  spot  to  God,  cleanse  our 
conscience  from  dead  works  to  serve  the  living 
God?”  (Heb.  IX,  13,  14.)  If  the  shadows  could 
do  so  much,  how  much  more  can  the  reality?  If 
the  blood  of  irrational  victims  availed  to  sanctify 
and  purify  bodies,  how  much  more  will  the  im¬ 
maculate  blood  of  Christ  avail  to  cleanse  souls  from 
sins,  which  are  truly  dead  and  death-bearing  works, 
so  that  we  also,  by  living  a  divine  life  ourselves  by 
his  grace,  may  be  able  to  serve  God  worthily,  who 
is  living  and  is  life.  But  to  what  limit  does  the 
efficacy  of  Christ’s  priesthood  extend?  Beyond  all 
limit.  For  although  Christ  is  a  priest,  not  as  God 
but  as  man,  yet  the  person  is  the  same,  who  at  the 
same  time  is  priest  according  to  human  nature, 
and  God  according  to  the  divine  nature;  and  on 
this  account  in  the  sacrifice  of  Christ  an  infinite 
value  of  expiation  results  from  the  infinite  dignity 
of  the  divinity. 

Christ’s  priesthood  endures  forever. 

The  priesthood  of  Christ  remains  forever  : 
“Thou  art  a  priest  forever”  (Ps.  109,  4).  To 
understand  how  this  is  true,  we  shall  distinguish 


igb  JESUS  CHRIST  THE  WORD  INCARNATE. 

two  tilings  that  regard  the  office  of  priest.  The 
first  is  the  offering  of  sacrifice.  The  second  is  the 
perfect  completion  or  consummation  of  the  same 
sacrifice,  which  consists  in  this  that  those,  for 
whom  the  sacrifice  is  offered,  obtain  its  end.  Ac¬ 
cordingly,  the  offering  of  Christ’s  sacrifice  ended 
in  his  passion  and  death,  hut  the  consummation 
lasts,  and  will  last  forever,  because  the  end  of  his 
sacrifice  was  not  the  temporal  goods  of  the  present 
life,  but  the  eternal  goods  of  the  future:  “But 
Christ  being  present  a  high-priest  of  the  good 
things  to  come  ...  by  his  own  blood  entered  once 
into  the  sanctuary,  having  obtained  eternal  re¬ 
demption”  (Heb.  IX,  ii,  12).  And  this  consum¬ 
mation  of  Christ’s  sacrifice  was  prefigured  by  what 
the  legal  pontiff  did,  when  according  to  the  pre¬ 
scriptions  of  Leviticus,  once  in  the  year,  after  hav¬ 
ing  immolated  a  goat  and  a  calf  without  the  sanc¬ 
tuary,  he  entered  with  the  blood  of  these  victims 
into  the  Holy  of  Holies.  Thus  too  Christ  entered 
into  the  Holy  of  Holies,  that  is  into  heaven,  and 
opened  and  prepared  for  us  the  way  to  enter  there¬ 
in,  in  virtue  of  his  blood,  which  he  shed  for  us 
on  earth.  But  the  legal  sacrifice  had  not  an 
eternal  value,  and  therefore  had  to  be  repeated 
every  year,  whereas  Jesus  Christ  with  one  sole 
oblation  rendered  perfect  forever  those  that  are 
sanctified:  “By  one  oblation  he  hath  perfected 
forever  them  that  are  sanctified”  (Heb.  X,  14). 

Why  Christ  was  called  priest  according  to  the  order 

of  Melchisedech. 

Now  we  shall  examine  in  what  sense,  and  why 


PRIESTHOOD  OE  CHRIST. 


199 


Jesus  Christ  was  called  priest  according  to  the  order 
of  Melchisedech.  It  certainly  was  not  in  the  sense, 
that  the  priesthood  of  Melchisedech  was  superior 
to  the  priesthood  of  Christ,  but  because  in  Melchi¬ 
sedech  there  was  a  figure  more  resembling  Christ, 
and  the  preeminence  of  his  priesthood  over  the 
Levitical.  For  this  reason  the  Apostle  said  of 
Melchisedech,  that  he  resembled  the  Son  of  God: 
“But  likened  unto  the  Son  of  God”  (Heb.  VII,  3), 
to  signify  that  he  was  but  an  image,  for  it  is  said 
of  an  image  that  it  resembles  the  prototype,  but 
not  of  the  prototype  that  it  resembles  the  image. 

Melchisedech  then  was  a  special  image  of 
Christ,  and  principally  for  four  reasons  which  are 
anentioned  by  St.  Paul  in  his  letter  to  the  Hebrews, 
chapter  VII.  First  in  the  name,  as  Melchisedech 
means  king  of  justice,  and  he  was  king  of  Salem 
which  signifies  peace:  “Who  indeed  is  king  of 
justice,  and  then  also  king  of  Salem,  that  is,  king 
of  peace”  (Heb.  VII,  2).  Now  Jesus  Christ  is 
King  of  kings:  “The  Lamb  shall  overcome  them, 
because  he  is  Lord  of  lords,  and  King  of  kings” 
(Apoc.  XVII,  14).  Nor  is  he  only  a  just  king, 
but  justice  itself:  “Who  is  made  to  us  wisdom 
from  God,  and  justice”  (1.  Cor.  I,  30).  Neither 
is  he  only  king  of  peace,  but  he  is  our  peace,  as 
the  Apostle  says:  “For  he  is  our  peace”  (Eph.  II, 
14).  Secondly,  because  ‘Melchisedech  was  with¬ 
out  father,  without  mother,  without  genealogy, 
without  beginning  of  days,  without  end  of  life,’ 
according  to  the  words  of  the  same  Apostle  (Heb. 
VII,  3).  This  is  said,  not  because  he  had  not 


200  JESUS  CHRIST  THE  WORD  INCARNATE. 


these  things,  but  because  they  are  not  mentioned 
in  the  Scripture.  But  in  this  very  thing  he  repre¬ 
sents  Christ,  who  was  born  on  earth  without  a 
father,  and  in  heaven  without  a  mother,  and  with¬ 
out  genealogy,  for  his  generation  is  inexpressible. 
“Who  shall  declare  his  generation?”  (Is.  LUI,  8.) 
As  God,  he  has  no  beginning  of  days  nor  end,  and 
even  as  man,  he  will  also  live  without  end,  for 
“Christ  rising  from  the  dead  dieth  now  no  more” 
(Rom.  VI,  9).  I11  the  third  place,  Melchisedech 

was  a  priest,  but  not  of  the  Levitic  order.  I11  like 
manner  Christ  did  not  wish  to  be  born  of  the  race 
of  Levi,  to  show  that  his  priesthood  was  not  the 
legal,  but  different  from  it,  as  the  truth  from  the 
figure.  In  short,  “Melchisedech  received  tithes 
from  Abraham,  and  blessed  him,  who  had  the 
promises”  (Heb.  VII,  6).  In  this  he  showed  his 
superiority  over  Abraham;  for  “without  all  contra¬ 
diction,  he  who  is  less  is  blessed  by  the  greater” 
(Heb.  VII,  7).  In  like  manner  it  belongs  to  the 
inferior  to  offer  tithes  to  the  superior;  and  not  only 
as  regards  Abraham,  but  also  as  regards  Levi  and 
the  Levitical  priesthood,  for  “even  Levi  who  re¬ 
ceived  tithes,  paid  tithes  by  Abraham,  for  he  was 
yet  in  the  loins  of  his  father  when  Melchisedech 
met  him”  (Heb.  VII,  9,  10).  Through  Abraham 
and  in  Abraham  even  Levi  and  his  tribe  paid 
tithes  to  Melchisedech,  and  were  blessed  by  him; 
and  therefore  also  in  relation  to  them  the  superior¬ 
ity  of  Melchisedech ’s  priesthood  was  manifested. 

In  this  Melchisedech  was  singularly  the  type  of 
Christ,  that  he  represented  the  excellence  of  Christ’s 


PRIESTHOOD  OF  CHRIST. 


201 


priesthood  over  the  priesthood  of  the  law.  But  in 
what  does  this  excellence  particularly  consist  ? 
Above  all  in  this,  that  the  ancient  priesthood  was 
not  eternal,  and  had  not  the  power  to  cleanse  from 
sins,  whereas  Christ,  ‘For  that  he  continueth  for¬ 
ever,  hath  an  everlasting  priesthood,  whereby  he 
is  able  also  to  save  forever  them  that  come  unto 
God  by  himself,  always  living  to  make  intercession 
for  us’  (Heb.  VII,  24,  25).  And  as  he  is  ‘a  higli- 
priest,  holy,  innocent,  undefiled,  separated  from 
sinners,  and  made  higher  than  the  heavens’  (Heb. 
VII,  26),  so  also  the  ineffable  virtue  of  his  priest¬ 
hood  renders  like  to  him,  holy,  innocent,  undefiled, 
separated  from  sinners,  those  who  by  his  means 
approach  God,  and  whom  he  raises  with  him 
aloft  to  heaven. 


Chapter  XXXVI. 


Christ  a  most  perfect  Victim. 

Jesus  Christ  was  at  the  same  time  priest  and 
victim,  for  the  victim  offered  by  him  in  sacrifice 
was  no  other  than  himself:  “Christ  also  hath  loved 
us,  and  hath  delivered  himself  for  us,  an  oblation 
and  a  sacrifice  to  God  for  an  odor  of  sweetness” 
(Eph.  V,  2).  Even  in  this  there  is  the  greatest 
difference  between  the  ancient  sacrifices  and  Christ’s 
sacrifice.  In  the  former,  irrational  victims  were 
offered,  which  man  substituted  instead  of  himself, 
in  order  to  signify  his  total  dependence  011  God, 
and  also  his  guilt,  and  how  by  his  sins  he  was  de¬ 
serving  of  death.  On  the  contrary,  Jesus  Christ 
did  not  substitute  other  victims  in  his  stead,  but 
instead  of  that  substituted  himself  as  a  victim  in 
place  of  the  whole  human  race,  by  taking  upon 
him  our  iniquities,  and  making  himself  the  price 
of  our  redemption.  He  is,  therefore,  as  man  both 
victim  and  priest  at  the  same  time.  He  is  victim, 
in  as  much  as  he  is  offered  up,  and  priest,  in  as 
much  as  he  offers  the  sacrifice,  which  he  himself 
as  God  receives  in  common  with  the  Father  and 
the  Holy  Ghost. 

Jesus  was  a  sacrifice  the  most  perfect  in  every 

respect. 

And,  indeed,  man  needs  to  have  recourse  to 
God  with  sacrifice  to  obtain  three  things  principal- 

(202) 


CHRIST  A  MOST  PERFECT  VICTIM. 


203 


ly.  Above  all  the  remission  of  his  sins,  then  the 
preservation  of  the  state  of  grace,  in  which  his  true 
peace  and  salvation  are  found,  and  lastly  the  per¬ 
fect  union  with  God,  which  will  be  had  chiefly  in 
glory.  This  three-fold  aim  of  sacrifice  was  indi¬ 
cated  by  the  three  different  kinds  of  legal  victims, 
which  were  offered  in  the  ancient  law,  called  sin- 
offering,  peace-offering,  and  holocaust.  These 
sacrifices  of  the  law  could  indeed  show  our  in¬ 
digence,  and  could  cleanse  from  some  bodily  defile¬ 
ment  or  irregularities,  but  they  had  not  the  virtue 
of  purifying  souls  and  conferring  grace,  for  they 
were  ‘weak  and  poor  elements,’  as  St.  Paul  says. 
They  were  poor,  because  they  did  not  contain  the 
treasure  of  grace  within  them  ;  and  consequently 
they  were  weak,  because  they  had  not  the  power 
to  justify,  only  as  far  as  they  helped,  as  figures  of 
Christ’s  sacrifice,  to  uphold  and  enliven  the  faith 
in  the  future  Messiah,  which  was  what  purified 
souls  from  sin.  But  that  which  the  ancient  sacri¬ 
fices,  although  many,  could  not  do,  because  poor 
and  weak,  was  accomplished  most  perfectly  by 
Christ’s  sacrifice  on  the  altar  of  the  cross,  although 
but  one,  because  most  rich  and  most  powerful.  In 
virtue  of  it  our  sins  were  blotted  out,  because  ‘lie 
was  delivered  up  for  our  sins’  (R0111.  IV,  25);  and 
grace,  the  source  of  peace  and  eternal  salvation, 
was  given  us  abundantly:  “He  became  the  cause 
of  eternal  salvation  to  all  that  obey  him”  (Heb. 
V,  9).  We  were  given  also  a  strong  hope  of  ob¬ 
taining  the  perfection  of  glory:  “Having  there¬ 
fore,  brethren,  a  confidence  in  entering  into  the 


204  JESUS  CHRIST  THE  WORD  INCARNATE. 


sanctuary  by  the  blood  of  C  hrist ’  ’  (  Heb .  X ,  1 9  ) .  Thus 
we  see  that  Jesus  Christ,  as  man,  was  at  the  same 
time  the  most  perfect  sin-offering,  the  most  perfect 
peace-offering,  and  the  most  perfect  holocaust. 

How  the  title  and  quality  of  Redeemer  apply  to 

Christ  especially. 

Although  the  work  of  redemption  can  be  at¬ 
tributed  to  the  whole  Blessed  Trinity,  still  the  title 
and  the  quality  of  our  Redeemer  regard  Christ 
especially  in  as  much  as  he  is  man.  Of  this  there 
can  be  no  doubt  after  what  has  been  said.  I11  fact, 
what  is  required  that  one  can  be  truly  called  a 
redeemer?  Two  things.  First  of  all,  that  he  pay 
the  price  for  recovering  the  object  which  he  wishes 
to  redeem  ;  and  next,  that  the  price  paid  be  his 
own,  and  not  another’s,  for  it  is  evident  that,  if 
one  gives  that  which  is  not  his,  he  cannot  be  con¬ 
sidered  the  primary  redeemer,  but  rather  the  other 
is,  to  whom  the  price  belongs.  Now  both  these 
things  apply  immediately,  and  with  all  propriety, 
to  Christ  as  man,  seeing  that  he  paid  the  price  of 
our  ransom.  This  price  too  was  all  his,  since  it 
was  nothing  else  than  his  very  blood  and  life. 

Wherefore  the  B.  Trinity  brought  about  our 
redemption  as  the  first  and  the  remote  cause,  in  as 
much  as  it  decreed  that  the  redemption  of  the 
human  race  should  be  effected,  and  effected  in  this 
manner;  and  the  humanity  of  Christ  was  from  it 
and  of  it;  and  it  inspired  the  man  Christ  with  the 
will  to  suffer  and  die  for  us.  But  our  Redeemer 
immediately  and  properly  was  Christ  as  man,  for 
he  as  priest  offered  the  price,  and  he  as  victim  was 
the  price  itself  of  our  redemption. 


Chapter  XXXVII. 


Predestination  of  Christ. 

Weigh  well  the  import  of  this  word  predestina¬ 
tion  in  the  language  of  Scripture  and  of  the 
Church.  To  predestine  is  the  same  as  to  destine 
beforehand;  and  to  destine  means  to  establish,  to 
dispose,  to  order.  To  predestine,  therefore,  sig¬ 
nifies  to  order  in  our  heart  beforehand  something 
to  be  done.  But  not  every  such  like  preordination 
is  called  predestination;  but  only  the  preordination 
that  exists  in  the  mind  of  God  from  eternity,  of 
things  that  are  to  be  executed  in  time.  Neither  is 
even  such  a  preordination  properly  called  pre¬ 
destination  in  regard  to  every  thing,  but  only  in 
regard  to  those  things  which  have  to  be  effected 
by  grace,  and  which  consequently  belong  to  the 
supernatural  order  and  end.  From  this  it  is  clear 
that  predestination,  as  to  its  object,  is  contained  in 
providence,  as  a  part  in  the  whole,  for  providence 
is  the  divine  preordination  of  all  things  to  their 
end,  and  especially  to  the  last  end,  whilst  pre¬ 
destination  is  a  preordination  not  of  all  things,  but 
simply  of  those  which  refer  to  the  end  of  eternal 
life,  and  that  is  the  beatific  vision  of  the  essence  of 
God.  Hence,  as  providence  includes  also  the  will 
besides  the  intellect,  so  likewise  predestination  in¬ 
cludes  and  presupposes  the  act  of  the  will  ;  in  other 

(205) 


2o6  JESUS  CHRIST  THE  WORD  INCARNATE. 


words,  the  divine  dilection  by  which  God  wills 
supernatural  good  to  the  predestined,  and  the  elec¬ 
tion  by  which  he  wills  to  them  a  preference  above 
others.  In  like  manner,  speaking  with  precision, 
as  providence  is  not  in  the  things  provided,  but  in 
him  who  provides,  so  predestination  is  not  in  the 
predestined,  but  in  him  who  predestines;  and  as 
the  execution  of  providence,  which  is  called  gov¬ 
ernment,  is  passively  in  the  things  governed,  and 
actively  in  the  one  governing,  so  also  the  execution 
of  predestination  is  passively  in  the  predestined 
and  actively  in  God.  From  what  has  been  said 
we  can  see,  that  predestination  is  distinct  from 
divine  prescience,  as  prescience  means  only  a 
knowledge  of  future  things,  whereas  predestination 
comprehends  moreover  some  causality  regarding 
them.  Therefore,  although  God  has  a  foreknow¬ 
ledge  of  sins,  yet  his  predestination  extends  only 
to  the  goods  that  concern  eternal  salvation. 


How  Christ  was  predestinated. 

In  what  sense  is  it  true  that  even  Christ  was 
predestinated  ?  We  learn  from  the  words  of  the 
Apostle  that  “he  was  predestinated  the  Son  of  God 
in  power”  (Rom.  I,  4).  Predestination,  as  we 
have  said,  is  a  preordination  made  by  God  of  those 
things  that  are  to  be  effected  by  grace  in  time;  it 
will  then  be  well  to  distinguish  between  two 
graces  :  the  common  grace,  called  the  grace  of 
adoption,  which  is  that  by  which  rational  creatures 
are  made  adopted  children  of  God,  and  the  grace 
proper  of  Christ,  which  is  called  the  grace  of  union, 


PREDESTINATION  OF  CHRIST.  207 

and  consists  in  the  hypostatic  union  of  the  human 
nature  with  the  divine  person  in  Christ,  by  which 
man  became  God,  and  God  became  man.  There¬ 
fore,  as  the  works  which  are  done  by  God  through 
the  grace  of  adoption  fall  under  his  predestination, 
so  also  this  most  wonderful  work,  effected  by  God 
in  time  by  the  grace  of  union,  was  likewise  com¬ 
prehended  in  the  compass  of  his  eternal  predestina¬ 
tion.  Here  then  is  the  reason  why  Christ  is  said 
to  be  predestinated. 

However,  for  a  better  understanding  of  this 
truth,  we  may  examine  a  little  more  closely  to 
whom  this  predestination  in  Christ  is  to  be  attrib¬ 
uted.  It  may  seem  perhaps,  at  first  thought,  that 
it  can  be  attributed  neither  to  the  divine  person  of 
the  Word  nor  to  the  human  nature  assumed  by 
him.  It  cannot  be  attributed  to  the  person,  be¬ 
cause  this  is  ‘the  Son  of  God  in  power’  essentially 
and  from  all  eternity,  and  he  did  not  begin  to  exist 
in  time  and  by  grace.  It  cannot  be  attributed  to 
human  nature,  because  it  is  false  to  say,  that  this 
nature  is  ‘the  Son  of  God  in  power’.  To  whom, 
then,  is  it  to  be  attributed?  To  the  divine  person, 
not  as  it  subsists  in  the  divine  nature,  but  as  it 
subsists  in  the  human  nature,  for  the  reason  that, 
according  to  the  divine  nature,  the  Word  is  neces¬ 
sarily  and  eternally  the  Son  of  God,  but  not  so 
according  to  human  nature.  According  to  this 
nature  he  began  to  be  such  in  time  and  in  virtue 
of  that  ineffable  grace,  which  is  styled  the  grace  of 
union.  The  same  also  is  inferred  from  the  words 
themselves  of  St.  Paul,  where  he  treats  of  the  pre- 


2o8  JESUS  CHRIST  THE  WORD  INCARNATE. 

destination  of  Christ,  as  he  says  of  him  first:  “Who 
was  made  to  him  of  the  seed  of  David  according  to 
the  flesh”  (Rom.  I,  3,  4);  and  then  immediately 
adds:  “Who  was  predestinated  the  Son  of  God  in 
power.”  By  this  he  would  have  us  to  understand 
that  Christ  ‘was  predestinated  Son  of  God  in  power7 
according  to  that  nature  by  which  he  ‘was  made 
of  the  seed  of  David  according  to  the  flesh’;  which 
is  the  same  as  to  say,  according  to  human  nature. 

Christ’s  predestination  the  cause  of  our  predestination. 

Consider  in  what  way  the  predestination  of 
Christ  is  the  cause  of  our  predestination.  Pre¬ 
destination  may  be  regarded  as  to  the  act  of  God 
predestinating,  or  as  to  the  term  and  effect.  As  to 
the  act,  the  predestination  of  Christ  could  in  no 
wise  be  the  cause  of  our  predestination,  for  with 
one  and  the  same  act,  eternal  and  indistinct  from 
his  essence,  God  predestinated  both  Christ  and  us. 
As  to  the  term,  the  predestination  of  Christ  is 
doubly  the  cause  of  our  predestination,  being  the 
efficient  cause  and  the  exemplary  cause.  It  is  the 
efficient  cause,  since  God  predestinated  from  all 
eternity  not  only  the  things  that  are  to  be  effect¬ 
uated  in  time,  but  also  the  manner  and  order  in 
which  they  are  to  be  effectuated.  And  between 
these  two  terms  of  his  predestination,  which  are 
our  salvation  and  the  incarnation  of  Christ,  the 
order  established  was  that  the  first  should  be  the 
effect  of  the  second.  He  is  the  exemplary  cause  in 
two  respects.  First  in  regard  to  the  good  to  which 
we  are  predestinated;  for  Christ  was  predestinated 


PREDESTINATION  OF  CHRIST.  209 

to  be,  even  as  man,  the  natural  Son  of  God,  and 
we  are  predestinated  to  the  adoptive  filiation  of 
God,  which  is  a  participated  likeness  of  natural 
filiation:  “For  whom  he  foreknew,  he  also  pre¬ 
destinated  to  be  made  canformable  to  the  image  of 
his  Son,  that  he  might  be  the  first-born  amongst 
many  brethren”  (Rom.  VIII,  29).  Secondly  in 
regard  to  the  way  of  attaining  this  good,  which  is 
through  the  mere  gratuitous  gift  of  God,  since  in 
Christ,  as  is  most  manifest,  human  nature,  without 
any  preceding  merit  of  its  own,  was  joined  to  the 
divine  person;  and  in  us  the  total  effect  of  pre¬ 
destination,  in  as  much  as  it  comprehends  even  the 
first  disposition  to  grace,  is  without  any  previous 
merit  on  our  part,  but  purely  and  simply  from  the 
divine  favor.  What  says  the  Apostle  ?  He  says 
that  God  predestinated  us  according  to  the  good 
pleasure  of  his  will  :  “Blessed  be  God  ....  who 
hath  predestinated  us  unto  the  adoption  of  children 
through  Jesus  Christ  unto  himself,  according  to 
the  purpose  of  his  will”  (Eph.  I,  3,  5). 


li 


Chapter  XXXVIII. 


Adoration  of  Christ. 

By  adoration  is  meant  that  act  by  which  we 
protest  our  submission  in  regard  to  the  excellence 
of  another.  In  adoration,  therefore,  it  is  necessary 
to  distinguish  a  twofold  object,  that  to  which  the 
worship  is  rendered,  and  this  is  called  the  material 
object;  and  that  which  is  the  motive  for  which  it 
is  rendered,  and  this  is  called  the  formal  object. 
According  to  the  diversity  of  such  objects,  there 
results  a  triple  manner  of  adoration.  Observe, 
however,  that  we  treat  here  of  adoration  in  its  most 
proper  signification,  that  is,  of  religious,  not  of 
civil  adoration.  The  first  manner  of  adoration  is 
called  latria ,  and  has  God  for  its  material  object, 
and  for  its  formal  object  the  uncreated  and  infinite 
excellence  of  God.  The  second  is  termed  dulia , 
and  has  the  saints  for  its  material  object,  and  for 
its  formal  object  the  created,  supernatural  excel¬ 
lence  of  holiness  and  celestial  glory,  which  is  found 
in  them.  The  third  is  styled  hyper  dulia,  and  has 
for  its  material  object  the  Mother  of  God,  and  for 
its  formal  object  the  supernatural  excellence  be¬ 
longing  to  her,  which  is  far  superior  to  that  of  all 
other  mere  creatures. 

Besides  this,  some  adoration  is  absolute  and 
some  relative.  The  absolute  refers  to  that  object 

(210) 


ADORATION  OF  CHRIST. 


211 


which  has  perfection  in  itself,  which  is  the  motive 
of  the  worship  given  it.  The  relative  refers  to 
that  object  which  is  worshipful,  not  for  its  own 
perfection,  but  for  the  perfection  of  another  object, 
with  which  it  has  a  special  relation  or  connection. 
Relative  adoration  follows  the  nature  of  the  ab¬ 
solute.  It  will  be  the  relative  adoration  of  latria, 
or  dulia,  or  hyperdulia,  according  as  the  object  in 
which  the  excellence  is  found,  and  which  is  the 
reason  of  the  worship,  requires  an  absolute  adora¬ 
tion  of  latria,  or  of  dulia,  or  of  hyperdulia.  Thus, 
for  example,  to  the  images  of  the  Most  Holy  Trin¬ 
ity  the  relative  adoration  of  latria  is  due;  to  the 
images  of  the  saints,  that  of  dulia,  and  to  the 
images  of  the  B.  Virgin,  that  of  hyperdulia.  Ab¬ 
solute  adoration  can  be  given  only  to  an  intellective 
nature,  as  this  alone  is  of  itself  capable  of  honor 
and  veneration,  and  is  properly  directed  to  the 
whole  person;  for  no  one,  indeed,  will  say  that  the 
hand  or  the  head  of  a  man  is  honored,  but  the  man. 
Or  even  if  it  sometimes  happens  that  our  homage 
regards  some  portion  of  the  person  immediately, 
as  when  we  kiss  the  foot  of  the  sovereign  Pontiff, 
it  is  not  that  we  intend  by  this  to  do  homage  to 
that  member  for  itself,  but  in  it  to  honor  the  whole 
person.  There  is,  however,  a  difference  between 
the  manner  in  which  that  can  be  the  object  of 
worship  which  is  intrinsic,  as  the  part  of  a  person, 
and  that  which  is  extrinsic,  and  not  connected 
with  the  person  by  any  relationship  more  or  less 
close.  Neither  of  them  is  worshipped  for  itself, 
but  for  respect  to  the  person.  Yet  the  one  is  the 


212  JESUS  CHRIST  THE  WORD  INCARNATE. 

partial  object  of  absolute  worship,  which  regards 
the  entire  person,  the  other  only  of  relative 
worship. 

The  adoration  due  to  Christ. 

We  shall  here  examine  what  is  the  adoration 
proper  to  Christ.  From  what  has  been  already 
discussed,  it  will  be  easily  determined.  In  Christ 
there  is  one  only  person,  and  it  is  the  divine  per¬ 
son,  that  subsists  in  the  two  natures  divine  and 
human.  Therefore  the  adoration  which  is  due  to 
him  will  be  that  which  corresponds  to  the  infinite 
excellence  of  the  divine  person,  that  is,  of  latria. 
The  total  object  of  this  adoration  is  the  divine 
person  itself  of  Christ,  as  it  includes  the  two  nat¬ 
ures  which  are  its  own.  The  humanity  then, 
with  all  the  parts  that  compose  it,  is  the  partial 
object,  and  hence  it  also  is  adored  with  the  same 
absolute  adoration  and  of  latria,  although  not  for 
itself,  but  for  the  uncreated  excellence  of  the  Word 
to  which  it  is  hypostatically  united. 

And  what  kind  of  worship  is  proper  for  the 
images  and  the  cross  of  Christ  ?  Call  to  mind 
what  has  been  said:  honor  and  reverence  are  due 
only  to  an  intellective  nature.  Insensible  things 
are  not  capable  of  honor  and  reverence,  except  in 
virtue  of  a  special  relation  they  have  to  the  intel¬ 
lective  nature.  This  can  occur  in  two  ways:  either 
as  they  represent  that  nature,  or  are  connected 
with  it  in  some  particular  manner.  For  the  first 
reason  men  are  wont  to  give  homage  to  the  image 
of  a  king:  for  the  second,  they  are  accustomed 
also  to  give  it  to  his  purple,  to  the  sceptre,  and  to 


ADORATION  OF  CHRIST. 


213 


tlie  crown.  To  all  these  objects  they  render  the 
same  veneration  as  to  the  king,  because  they  do 
not  venerate  them  for  themselves,  nor  in  them¬ 
selves,  but  in  them  and  by  them  they  intend  to 
venerate  the  person  of  the  king.  This  being  un¬ 
derstood,  it  will  be  easy  to  answer  the  question 
above  proposed.  The  images  and  crosses  of  Christ 
are  to  be  adored  not  in  themselves,  but  in  relation 
to  him:  The  images  by  one  title  only,  on  account 
of  what  they  represent,  the  cross  by  a  double  title, 
because  it  represents  to  us  the  figure  of  Christ  him¬ 
self  on  it;  and  by  the  contact  which  it  had  with 
the  sacred  flesh  and  with  the  precious  blood  of 
Christ.  Of  course  we  speak  here  of  the  true  cross 
on  which  the  divine  Redeemer  suffered  and  died. 
As  to  other  crosses  which  are  likenesses  of  that, 
they  too  are  adorable,  but  only  by  the  first  title, 
whereas  the  nails,  the  crown,  the  lance,  and  the 
other  instruments  of  the  passion,  are  worshipful 
solely  by  the  second  title.  Hence  it  is  that  we 
would  not  venerate  the  likenesses  of  these  images 
as  we  do  of  the  cross,  for  the  reason  that  there 
would  no  longer  remain  in  them  any  title  of  wor¬ 
ship.  But  what  and  of  what  kind  then  should  that 
adoration  be  called,  which  is  given  to  the  images 
and  cross  of  Christ  ?  Of  the  same  kind  as  beseem 
Christ  himself,  that  is,  of  latria,  with  this  difference 
however  that  as  to  Christ  the  adoration  is  absolute, 
as  to  those  other  things  the  adoration  is  relative. 

The  kind  of  adoration  due  to  the  B.  Virgin  and  the 

Saints. 

What  kind  of  adoration  is  due  to  the  Mother  of 


214  JESUS  CHRIST  THE  WORD  INCARNATE. 

Christ  and  to  the  Saints  ?  Certainly  it  is  not  the 
adoration  of  latria,  for  this  is  reserved  to  God 
alone.  You  will  say,  perhaps,  that  in  the  Saints, 
and  much  more  in  the  B.  Virgin,  there  shines  the 
most  vivid  image  of  Christ  and  his  virtues  ;  why 
then  can  they  not  be  venerated  with  the  homage 
of  latria,  as  is  done  with  the  inanimate  images  of 
Christ  ?  They  cannot,  just  for  the  reason  that 
they  are  not  inanimate  images,  but  animate  and 
intelligent.  Inanimate  images  are  not  capable  of 
absolute  homage,  but  of  relative  homage,  and 
therefore,  when  they  are  worshipped,  it  is  already 
known  that  the  honor  given  them  does  not  remain 
in  them,  but  goes  to  their  prototype.  On  the  other 
hand,  the  rational  creature  is  of  itself  capable  of 
veneration,  and  on  that  account,  if  it  were  offered 
the  homage  proper  to  God,  it  would  easily  afford 
an  occasion  of  erring  in  a  matter  of  extreme  im¬ 
portance,  as  this  relative  homage  might  easily  be 
confounded  with  the  absolute,  and  thus  the  creat¬ 
ure  would  be  adored  instead  of  the  Creator.  Not¬ 
withstanding  this,  it  is  certain  that  some  veneration 
is  due  to  the  saints  for  the  supernatural  excellence 
with  which  they  are  adorned  as  members  of  Christ, 
children  and  most  dear  friends  of  God,  our  ad¬ 
vocates  and  protectors;  and  an  absolute  veneration, 
because  this  excellence  is  their  own  and  intrinsic; 
a  veneration,  too,  by  which  we  recognize  and  tes¬ 
tify  at  the  same  time  their  superiority  to  us,  and 
their  inferiority  to  God.  Such  precisely  is  the 
veneration  called  dulia,  because  superior  to  every 
veneration  purely  human,  and  inferior  to  the 


ADORATION  OF  CHRIST. 


215 


veneration  belonging  to  God.  And  what  kind  of 
homage  is  due  to  the  most  Blessed  Virgin?  That 
homage  is  due  which  is  proportionate  to  her 
supreme  and  most  singular  excellence  among  all 
mere  creatures,  both  for  the  treasures  of  grace  and 
glory  that  were  accumulated  in  her,  and  for  the 
most  sublime  dignity  of  Mother  of  God.  Con¬ 
sequently,  there  is  due  to  her  an  homage  quite 
special,  exclusively  hers  alone,  which,  without 
being  latria,  yet  transcends  simple  dulia.  This  is 
the  homage  which  the  Church  gives  to  her,  and  is 
called  hyperdulia.  With  the  same  homage,  then, 
of  hyperdulia  or  of  dulia  the  images  also  of  the 
B.  Virgin  or  of  the  Saints  are  to  be  venerated, 
although  not  absolutely,  but  relatively,  as  we  have 
already  seen. 

From  the  arguments  which  we  have  advanced 
regarding  images,  we  may  easily  infer  what  is  to 
be  held  regarding  holy  relics.  There  can  be  110 
doubt  that  to  these  also  a  relative  homage  is  due 
on  account  of  the  connection  more  or  less  intimate 
which  they  once  had  with  the  Saints  themselves, 
and  especially  to  their  bodies,  which  were  the 
temples  and  instruments  of  the  Holy  Ghost,  who 
dwelt  and  operated  in  them,  and  are  to  be  one  day 
conformed  to  the  brightness  of  the  body  of  Christ 
by  a  glorious  resurrection. 


Chapter  XXXIX. 


The  Sanctity  of  Mary. 

Sanctity  may  be  regarded  in  two  ways  :  in 
respect  to  the  evil  which  it  excludes,  and  in  respect 
to  the  good  which  it  includes.  In  respect  to  the 
evil  which  it  excludes,  it  consists  in  the  exemption 
from  spiritual  stains,  and  the  more  perfect  such 
exemption,  that  is,  the  more  universal  the  exclusion 
of  what  can  produce  any  spiritual  infection,  the 
more  eminent  it  will  be.  Now  what  kind  of  ex¬ 
emption  was  that  of  the  B.  Virgin  ?  It  was  the 
most  perfect,  as  the  exclusion  from  every  stain  was 
most  universal,  so  that  she  was  always  not  only 
most  free  from  all  stain  of  actual,  mortal,  or  even 
the  least  venial  sin,  but  was  moreover,  by  a  most 
singular  privilege,  exempt  also  from  the  stain  of 
original  sin.  To  her,  then,  with  all  truth  belongs 
that  praise  of  the  canticles:  “Thou  art  all  fair, 
O  my  love,  and  there  is  not  a  spot  in  thee”  (Cant. 
IV,  7).  And  who  can  doubt  it?  It  is  the  prop¬ 
erty  of  divine  wisdom  when  selecting  a  person  for 
any  office,  to  confer  upon  him  the  gifts  which  will 
render  him  fit  for  the  office  to  which  he  is  chosen. 
Now  the  B.  Virgin  was  chosen  to  the  dignity  of 
Mother  of  God.  There  can  be  no  doubt,  then,  that 
God  by  his  grace  made  her  qualified  for  so  great  an 
office,  and  consequently  preserved  her  from  every 

(216) 


THE  SANCTITY  OF  MARY. 


217 


defilement  whatever  of  sin.  And  indeed,  if  she 
had  ever  contracted  any  such  defilement,  she  cer¬ 
tainly  would  not  have  been  fit  to  be  the  Mother  of 
God.  First,  because,  as  the  honor  of  parents  re¬ 
dounds  on  the  offspring,  according  to  that  saying 
of  the  Proverbs:  “The  glory  of  children  are  their 
fathers”  (Prov.  XVII,  6),  so  reversely  the  disgrace 
of  the  mother  would  have  redounded  on  the  son. 
Next,  because  of  the  most  special  affinity,  which 
was  to  bind  her  to  Christ,  who  was  to  take  from 
her  his  flesh.  Now  how  could  she  be  fit  for  such 
affinity,  if  she  had  ever  been  subject  to  the  yoke  of 
the  demon?  “And  what  concord  hath  Christ  with 
Belial?”  (2  Cor.  VI,  15.)  Finally,  because 
“Wisdom  will  not  enter  into  a  malicious  soul,  nor 
dwell  in  a  body  subject  to  sins”  (Wisd.  I,  4).  The 
Son  of  God,  who  is  the  Wisdom  of  God,  was  to 
dwell  in  a  most  singular  manner,  and  altogether 
his  own,  not  only  in  her  soul,  but  also  in  her  body. 
But  how  could  this  be  done,  if  her  soul  had  not 
been  in  a  most  singular  manner  free  from  all  mal¬ 
ice,  and  her  body  in  a  most  singular  manner  free 
from  all  slavery  of  sin  ?  It  must  be  said  therefore 
absolutely  and  without  limitation,  that  Mary  was 
all  beautiful,  all  without  spot,  because  there  was 
no  part  of  an  instant  in  her  life  in  which  the 
brightness  of  her  beauty  was  obscured  by  the  dark¬ 
ness  of  sin.  For  that  reason  Mary,  elected  to  be 
the  living  tabernacle  of  God,  was  justly  compared 
to  the  sun:  “He  placed  his  tabernacle  in  the  sun” 
(Ps.  XVIII,  5),  because  the  sun  from  its  first 
appearance  shines  with  light,  and  dispels  the  dark- 


2l8  JESUS  CHRIST  THE  WORD  INCARNATE. 


ness.  This  same  also  was  foreshown  by  what  took 
place  in  the  tabernacle  of  alliance,  which  was  a 
figure  of  the  Mother  of  God.  Scarcely  was  the 
tabernacle  finished,  when  it  was  covered  with  a 
cloud  and  filled  with  the  glory  of  the  Lord  :  UA 
cloud  covered  the  tabernacle  of  the  testimony,  and 
the  glory  of  the  Lord  filled  it”  (Kxod.  XL,  32). 
In  a  similar  way  with  Mary;  scarcely  had  her  soul 
been  created  and  infused  into  her  body,  when  at 
that  same  instant  the  Lord  took  possession  of  her, 
and  protected  her  from  all  harm  of  the  enemy,  and 
filled  her  with  his  grace. 

We  must  not,  however,  conclude  from  this  that 
Mary  was  not  redeemed  by  Christ.  Nay,  she  too 
was  redeemed  by  Christ,  and  in  a  much  more  ex¬ 
cellent  way  than  others,  a  way  belonging  solely  to 
her.  Yes,  even  Mary  was  redeemed,  for  although 
exempt  from  original  sin,  it  was  in  view  of  the 
merits  of  Christ  the  Redeemer.  She  was  redeemed 
in  a  more  excellent  manner,  for  all  others  have 
been  freed  from  sin  after  having  contracted  it, 
whilst  Mary  was  preserved  even  from  contracting 
it.  Thus  her  redemption  was  not  simply  a  libera¬ 
tion,  as  is  that  of  all  other  men,  but  a  preservation, 
a  grace  far  more  signal,  and  granted  to  no  other 
but  to  her  alone. 

The  B.  Virgin  was  free  from  all  sin  and  from  all 

propensity  to  sin. 

Mary  was  not  only  free  from  all  sin,  but  also 
from  all  fomes  or  propensity  to  sin.  By  the  fomes 
of  sin  is  meant  that  inordinate  inclination  of  the 
sensitive  appetite,  by  which  it  opposes  reason  in 


THE  SANCTITY  OE  MARY. 


219 


two  ways;  by  inciting  to  evil,  and  resisting  good. 
It  is  called  so  because  it  is  at  tlie  same  time  the 
effect  and  cause  of  sin;  the  effect  of  original  and 
the  cause  of  actual  sin.  It  is  also  called  the  law 
of  sin:  “But  I  see  another  law  in  my  members 
fighting  against  the  law  of  my  mind,  and  captivat¬ 
ing  me  in  the  law  of  sin,  that  is,  in  my  members” 
(R0111.  VII,  23).  It  is  called  thus  for  two  reasons: 
First,  in  relation  to  God  ;  because  man  was  sub¬ 
jected  to  this  rebellion  of  the  inferior  to  the 
superior  faculty  by  the  law  of  divine  justice  in 
punishment  of  his  sin  ;  secondly,  in  relation  to  sin 
itself,  which  having  vanquished  man  the  sinner, 
imposed  on  him  its  hard  law,  as  a  victor  on  the 
vanquished,  and  as  a  master  on  the  slave. 

This  being  understood,  it  will  be  easy  to  under¬ 
stand,  that  as  the  B.  Virgin  in  view  of  the  merits 
of  Christ  was  preserved  from  original  sin,  so  in 
view  of  the  same  merits  she  was  preserved  likewise 
from  all  propensity  to  sin.  And  why  not  ?  Can 
we  believe  that  God,  after  granting  what  is  greater, 
would  withhold  what  is  less?  And  that  after  hav¬ 
ing  by  a  privilege  so  extraordinary  removed  from 
her  the  infection  of  the  cause,  that  is  to  say  sin, 
would  then  permit  that  she  should  be  contaminated 
with  the  infection  of  the  effect,  that  is,  the  propen¬ 
sity  to  sin?  Let  us  say  rather  that  from  the  first 
instant  of  her  immaculate  conception,  the  most 
abundant  grace,  which  she  received,  extinguished 
in  her  all  propensity  to  sin,  or  better,  prevented  its 
existence,  so  that  from  that  first  moment  her  in¬ 
ferior  faculties  in  all  their  movements  were  most 


220  JESUS  CHRIST  THE  WORD  INCARNATE. 

obedient  to  reason,  just  as  were  those  of  Adam  in 
the  state  of  original  justice. 

In  this  way  it  was  most  fully  verified  that  Mary 
had  no  stain,  for  she  had  not  the  stain  of  sin, 
which  is  the  taint  of  the  spirit,  nor  had  she  even 
the  stain  of  propensity  to  sin,  which  is  the  taint  of 
the  flesh. 

Sanctity  of  Mary  continued. 

Sanctity,  besides  the  exclusion  of  evil,  implies 
the  good  of  grace,  for  we  treat  here  of  the  sanctity 
that  belongs  to  a  rational  creature  in  the  present 
state  of  supernatural  elevation.  Now  who  can 
express  in  words,  or  even  picture  in  thought,  the 
abundance  of  grace  which  was  bestowed  on  Mary? 
There  is  no  doubt  that  it  far  surpassed  the  amount 
of  grace  of  any  other  mere  creature,  for  in  every 
order  the  nearer  a  thing  is  to  its  principle,  the 
more  it  experiences  its  power  and  partakes  of  its 
effects.  Observe  those  planets  which  are  nearer 
the  sun,  how  they  receive  from  it  more  vivid 
splendors.  So  too  among  the  angels;  those  who 
belong  to  the  highest  choirs,  because  nearer  to 
God,  are  much  more  enlightened  with  divine  light 
than  those  of  the  lower  choirs.  Now  Christ  is  the 
fountain  of  grace  as  the  principal  cause  according 
to  the  divinity,  and  as  the  instrumental  cause  ac¬ 
cording  to  the  humanity:  “Grace  and  truth  came 
by  Jesus  Christ”  (John  I,  17).  And  Mary,  his 
true  mother  according  to  the  flesh,  just  because  his 
mother,  was  the  nearest  to  him  of  any  other.  She 
was  then  to  receive  from  him  a  greater  copiousness 
of  grace  than  any  other,  and  that  the  most  like  to 


THE  SANCTITY  OE  MARY. 


221 


the  grace  which  is  peculiar  to  Christ.  From  this 
we  can  see  with  what  reason  she  was  styled 
‘Full  of  grace’. 

But  at  what  time  did  the  B.  Virgin  obtain  such 
plenitude  of  grace?  Was  it  at  the  moment  of  her 
conception,  or  when  she  became  Mother  of  God, 
or  when  she  was  assumed  to  the  glory  of  heaven? 
It  can  be  said  with  all  truth,  that  in  all  three  of 
these  circumstances  she  was  full  of  grace.  We 
must  however  distinguish  between  three  different 
degrees  in  the  perfection  of  such  fulness,  as  gen¬ 
erally  happens  in  all  those  things  that  do  not 
possess  all  their  greatest  perfection  from  the  be¬ 
ginning.  In  a  tree,  for  instance,  one  is  its  perfec¬ 
tion  when  it  shoots  forth  its  first  buds  ;  another 
when  it  is  decked  with  blossoms,  and  another  when 
it  is  loaded  with  fruit;  although  it  can  be  said  that 
each  of  these  different  perfections  is  full,  as  far  as 
it  is  complete  in  its  grade.  So  also  with  the  sun; 
it  sends  forth  one  light  before  it  rises,  another 
when  rising,  another  when  it  sheds  its  torrents  at 
midday;  and  yet  each  of  these  three  lights  can  be 
said  to  be  full  in  its  degree.  One  will  be  the  full 
light  of  the  dawn,  the  other  the  full  light  of  the 
rising  sun,  and  the  other  the  full  light  of  midday. 
A  similar  thing  occurred  in  Mary.  She  too  was 
full  of  the  light  of  grace  in  her  conception,  full  in 
the  annunciation,  and  full  in  the  assumption.  But 
in  the  conception  this  fulness  was  such  as  was  re¬ 
quired  as  a  first  disposition  for  the  future  dignity 
of  Mother  of  God.  In  the  annunciation  it  was 
such  as  became  the  presence  of  the  Son  of  God,  the 


222  JESUS  CHRIST  THE  WORD  INCARNATE. 

sun  of  justice  and  splendor  of  the  Father’s  glory, 
who  actually  entered  her  bosom.  Then  also  was 
verified  what  Ezechiel  had  foretold:  “And  behold 
the  majesty  of  the  Lord  went  into  the  temple  by 
the  way  of  the  gate  that  looked  to  the  east  .  .  .  and 
the  house  was  filled  with  the  glory  of  the  Lord” 
(Ezecli.  XLIH,  4,  5).  How  much  more  perfect, 
therefore,  was  this  second  fulness  of  grace  with 
which  the  Virgin  was  enriched!  In  the  assump¬ 
tion,  finally,  the  fulness  of  the  light  of  grace  was 
consummated  and  crowned  with  the  fulness  of  the 
light  of  glory,  such  as  became  her  who  was  the 
Mother  of  the  King  of  Glory,  and  consequently  the 
Queen  of  heaven  and  of  earth.  Then  for  her  be¬ 
gan  the  midday  splendors  that  shall  never  cease 
for  all  eternity. 

The  B.  Virgin  had  the  fulness  of  sanctifying  grace 
and  of  all  the  other  supernatural  gifts. 

As  the  B.  Virgin  had  the  fulness  of  sanctifying 
grace,  so  she  had  also  the  fulness  of  all  the  other 
supernatural  gifts;  and  therefore  there  were  in  her 
all  the  gifts  of  the  Holy  Ghost,  and  all  the  graces 
called  gratis  data,  in  a  most  perfect  manner.  But 
in  order  not  to  mistake,  we  must  distinguish  in 
such  gifts  and  graces  the  habit  from  the  act.  As 
to  the  habit,  there  can  be  110  doubt  that  Mary  pos¬ 
sessed  all  the  gifts  and  all  the  gratuitous  graces  in 
the  highest  degree,  next  to  Christ.  But  as  to  the 
act,  that  is,  the  use  of  the  habit,  she  did  not  have 
it  to  the  same  extent,  but  only  as  accorded  with 
her  condition  and  the  accomplishment  of  the  de¬ 
signs  of  divine  providence.  Thus  she  had  the  use 


THE  SANCTITY  OF  MARY. 


223 


of  the  gift  of  wisdom  for  contemplation:  “But 
Mary  kept  all  these  words,  pondering  them  in  her 
heart”  (L,uke  II,  19).  She  did  not  have  it  for 
teaching  in  public,  for  that  did  not  become  her 
sex,  according  to  the  saying  of  the  Apostle:  “But 
I  permit  not  a  woman  to  teach”  (1  Tim.  II,  12). 
In  like  manner  she  did  not  use  the  power  of  work¬ 
ing  miracles,  whilst  she  lived  here  on  earth,  because 
at  that  time  it  was  necessary  to  confirm  the  doctrine 
of  Christ  with  miracles,  and  therefore  it  was  in¬ 
cumbent  only  on  Christ  and  his  disciples,  who  were 
the  heralds  of  his  doctrine,  that  they  should  per¬ 
form  miracles:  hence  also  of  the  Baptist  we  read, 
that  ‘he  did  no  sign’  (John  X,  41).  As  for  proph¬ 
ecy,  she  made  use  of  it,  and  in  the  most  sublime 
manner,  as  appears  from  that  most  wonderful  can¬ 
ticle  which  she  addressed  to  her  God,  magnifying 
his  mercies,  and  the  great  favors  conferred  on  her: 
“And  Mary  said,  My  soul  doth  magnify  the  L,ord” 
(Tuke  I,  46). 


Chapter  XL. 


The  Virginity  of  Mary. 

The  Mother  of  Christ  was  a  virgin  before  giv¬ 
ing  birth,  that  is,  in  the  conception  of  her  divine 
Son,  as  had  been  foretold  by  the  prophet  Isaias  : 
“Behold  a  virgin  shall  conceive”  (Is.  VII,  14). 

The  dignity  of  the  three  divine  persons  required 
this  :  On  the  part  of  the  Father,  because  Christ 
being  the  true  and  natural  Son  of  God,  it  was  not 
meet  that  he  should  have  another  father  besides 
him.  On  the  part  of  the  Son,  because  the  Son  is 
the  Word  of  God.  Now  it  is  the  property  of  a 
word  that  it  be  conceived  without  any  detriment  of 
the  mind,  which  of  itself  and  in  itself  produces  it; 
nay,  the  more  incorrupt  and  pure  the  mind  is,  the 
more  perfect  also  is  the  word.  It  was  meet,  there¬ 
fore,  that  also  the  flesh  of  the  Word  of  God  should 
be  conceived  without  the  least  detriment  of  the 
maternal  bosom  that  begot  him.  On  the  part  of 
the  Holy  Ghost,  who  is  the  spirit  of  all  holiness, 
and  sanctity  itself,  and  could  not,  therefore,  whilst 
he  was  operating  the  ineffable  mystery  of  the  in¬ 
carnation  in  the  bosom  of  the  B.  Virgin,  permit 
that  anything  should  even  only  materially  lessen 
the  value  and  dim  the  brightness  of  her  virginity. 

In  the  second  place  the  dignity  of  Christ’s 
human  nature  required  this,  for  by  that  nature  the 

(224) 


THE  VIRGINITY  OK  MARY. 


225 


sins  of  the  world  had  to  be  taken  away:  “Behold 
the  Lamb  of  God,  who  taketh  away  the  sin  of  the 
world”  (John  I,  29).  Wherefore  it  was  proper 
that  he  should  indeed  be  in  ‘the  likeness  of  sinful 
flesh’,  that  is,  similar  to  our  flesh,  but  not  ‘sinful 
flesh’,  that  is,  a  flesh  infected  too  with  original 
sin,  and  consequently  in  need  also  of  redemption. 
Now  how  is  original  sin  propagated?  It  is  propa¬ 
gated  from  the  first  man,  as  from  a  prolific  root  of 
sin,  to  all  his  descendants,  by  means  of  natural 
generation,  which  is  effected  by  the  ‘will  of  man 
and  the  will  of  the  flesh’.  It  was  necessary,  there¬ 
fore,  that  the  humanity  of  Christ  should  be  con¬ 
ceived,  not  by  the  will  of  man  and  the  will  of  the 
flesh,  but  by  God,  the  same  as  to  say,  by  a  virgin 
become  a  mother  solely  by  the  supernatural  power 
of  God.  From  this  we  can  understand  what  a 
difference  there  is,  even  for  this  reason,  between 
the  conception  of  Christ  and  that  of  Mary.  Both 
were  immaculate,  it  is  true;  but  that  of  the  Son 
was  so  by  the  very  manner  of  his  generation;  that 
of  the  mother  was  different,  and  was  owing  to  a 
singular  privilege  granted  her  in  view  of  the  merits 
of  Christ,  the  Saviour,  who  wished  to  redeem  her 
with  a  ransom  more  abundant  and  more  noble. 

In  the  third  place  Christ  wished  that  his  con¬ 
ception  according  to  the  flesh  should  typify  our 
regeneration  according  to  the  spirit.  O11  this 
account,  he  wished  to  be  conceived  of  a  virgin,  so 
that  we  might  know,  that  if  we  wish  to  be  incor¬ 
porated  in  him,  and  become  his  members,  and  be 
partakers  of  his  divine  sonship  and  heavenly  in- 
15 


226  JESUS  CHRIST  THE  WORD  INCARNATE. 

heritance,  we  must  be  born  spiritually  of  bis  virgin 
spouse,  the  Church.  For  as  St.  Augustin  says,  ‘it 
behooved  our  head,  by  a  remarkable  miracle  to  be 
born  of  a  virgin,  according  to  the  flesh,  by  which 
he  might  signify  that  his  members  are  to  be  born 
of  the  virgin  Church  according  to  the  spirit.  ’ 

The  Mother  of  Christ  was  a  virgin  also  at  giving 

birth. 

The  prophet  not  only  said,  ‘Behold  a  virgin 
shall  conceive’,  but  added,  ‘and  bring  forth  a  son’. 
And  it  was  to  be  so  for  several  reasons,  ist.  To 
express  the  peculiarity  of  him  that  was  born,  who 
was  the  Word  of  God.  For  a  word  not  only  brings 
no  corruption  to  the  intellect  when  it  is  conceived 
internally,  but  not  even  when  it  is  uttered  ex¬ 
ternally:  rather  it  increases  or  manifests  the  per¬ 
fection  of  the  mind  that  brings  it  forth.  In  a  sim¬ 
ilar  way,  therefore,  it  was  becoming  that  the  body 
of  the  same  divine  Word  should  be  ushered  into 
light  without  at  all  injuring  the  virginal  enclosure 
of  the  mother.  2nd.  Because  the  effect  of  the  in¬ 
carnation  had  to  be  not  to  ruin  and  corrupt  what 
was  sound,  but,  on  the  contrary,  to  heal  what  was 
ruined  and  corrupted.  But  if  this  be  so,  who  then 
can  believe  that  the  Word  incarnate  wished,  by 
being  born,  to  cause  any  injury  to  the  virginal  in¬ 
tegrity  of  Mary.  3rd.  Because  he  that  was  born 
was  the  very  same,  who  had  so  much  inculcated 
the  honor  of  parents.  How  then  can  we  suppose 
that  in  being  born  he  had  so  little  courtesy  towards 
his  virgin  mother,  that  instead  of  imparting  to  her 


the:  VIRGINITY  OF  MARY. 


227 


new  honors,  he  would  have  allowed  her  in  any  way 
to  he  a  loser  in  what  was  so  dear  to  her,  her  vir¬ 
ginity?  4th.  Christ  in  his  nativity  wished  to 
appear  at  the  same  time  both  true  man  and  true 
God,  and  therefore  united  together  glories  and 
humiliations,  miracles  and  abasements.  He  wished 
accordingly  to  be  born  of  a  woman,  to  show  that 
he  was  man,  and  of  a  virgin,  to  show  that  he  was 
God,  since  there  was  no  other  birth  more  befitting 
to  God,  supposing  that  God  was  to  be  born,  than 
birth  from  a  virgin. 

Mary  was  a  virgin  also  after  giving  birth. 

The  Mother  of  Christ  was  a  virgin  also  after 
giving  birth;  so  that  in  her  were  fully  verified  those 
words  which  the  Cord  had  already  spoken  to  the 
prophet  Ezechiel:  “This  gate  shall  be  shut:  it  shall 
not  be  opened;  and  no  man  shall  pass  through  it, 
because  the  Ford,  the  God  of  Israel,  hath  entered 
in  by  it”  (Ezech.  XEIV,  2).  And,  indeed,  any 
one  that  would  even  suspect  the  contrary  would  do 
the  greatest  injury  to  Christ,  to  the  Holy  Ghost,  to 
Mary,  and  to  Joseph.  He  would  do  ail  injury  to 
Christ  who,  as  he  is  according  to  the  divine  nature 
the  only-begotten  Son  of  the  Father,  and  because 
he  was  an  infinitely  perfect  son,  so  also  it  was 
befitting  that  according  to  human  nature  he  should 
be  the  only-begotten  son  of  the  mother,  as  the  most 
perfect  germ  of  her  bosom,  who  could  not,  there¬ 
fore,  and  should  not  have  others  like  him.  He 
would  do  an  injury  to  the  Holy  Ghost,  the  divine 
spouse  of  the  virgin,  who  formed  in  her  womb  the 


228  JESUS  CHRIST  THE  WORD  INCARNATE. 

pure  flesh  of  Christ.  How  then  could  he  have  per¬ 
mitted  his  most  holy  temple  to  be  ever  profaned? 
He  would  do  an  injury  to  Mary,  who  would  appear 
very  ungrateful  if  she  had  not  been  satisfied  with 
so  great  a  son,  and  had  spontaneously  thrown  away 
that  virginity  to  preserve  which  God  had  wrought 
so  great  and  so  new  prodigies.  He  would  do  an 
injury  to  Joseph,  whose  temerity  would  have  been 
inconceivable  if,  after  having  known  by  the  revela¬ 
tion  of  an  angel  that  Mary’s  pregnancy  was  by  the 
Holy  Ghost,  he  would  still  not  have  respected  the 
virginal  chastity  of  his  spouse,  to  which  the  past 
mysteries  had  added  so  much  beauty  and  splendor. 
'We  must  then  declare  absolutely  that  the  Mother 
of  God  conceived  as  a  virgin,  and  afterwards  re¬ 
mained  always  a  virgin. 

Mary  added  a  vow  to  her  virginity. 

So  much  did  Mary  esteem  and  love  her  virgin¬ 
ity  that,  to  render  it  more  precious  and  more  sacred, 
she  wished  to  dedicate  it  to  God  with  a  vow.  This 
is  the  common  opinion  of  the  Fathers  and  doctors 
of  the  Church,  and  it  is  evidently  inferred  from 
the  question  which  the  Virgin  asked  the  angel,  as 
St.  Augustine  argues:  “To  the  angel  making  the 
announcement  Mary  replied  :  How  shall  this  be 
done,  for  I  know  not  man  ?  This  she  certainly 
would  not  say,  had  she  not  previously  vowed  her¬ 
self  a  virgin  to  God.”  Those  words  H  know  not 
man’  serve  to  indicate  not  her  present  state  of 
virginity  only,  for  this  did  not  prevent  her  from 
becoming  a  mother  in  the  future;  they  signify  in 


THE  VIRGINITY  OF  MARY. 


229 


addition  the  firm  will  and  obligation  which  she 
had  contracted  by  vow  of  keeping  unsullied  that 
same  virginity  in  the  future.  It  was  for  this  rea¬ 
son,  that  she  asked  how,  notwithstanding  this, 
could  the  announcement  of  the  angel  be  verified: 
‘How  shall  this  be  done?’ 

But  for  what  motive  did  she  wish  to  be  bound 
by  such  a  vow?  In  order  that  the  fair  flower  of 
her  virginity  might  be  more  acceptable  and  more 
fragrant  in  the  sight  of  God.  For  such  is  the 
virtue  which  a  vow  has,  that  it  enhances  the  worth 
of  the  work  to  which  it  is  joined,  and  enhances  it 
inexpressibly.  It  is  a  bond,  it  is  true,  but  a  golden 
bond,  which  gives  lustre  and  wonderful  value  to 
that  which  it  binds,  and  for  three  reasons.  First, 
because  a  vow  is  an  act  of  religion,  which  is  the 
queen  of  moral  virtues;  and  all  the  works  which 
are  done  in  force  of  it,  belong  also  to  this  virtue, 
and  partake  in  its  excellence  and  merit.  Secondly, 
because  by  a  vow  a  man  renders  to  God  an  homage 
much  more  perfect  and  agreeable,  for  he  subjects 
himself  to  him  not  only  as  to  the  act,  but  also  as 
to  the  potency  of  the  act,  doing  in  this  as  the  man 
who  presents  his  friend  not  only  with  the  fruit,  but 
at  the  same  time  together  with  the  fruit  gives  him 
the  whole  tree.  Thirdly,  in  fine,  a  vow  has  this 
property  that  it  fixes  the  will  immovably  in  good. 
Now  to  operate  with  the  will  solidly  established  in 
good,  increases  the  perfection  of  a  virtuous  act,  in 
the  same  way  as,  on  the  contrary,  to  sin  with  the 
will  obstinate  in  evil,  aggravates  the  malice  of  sin. 


Chapter  XLI. 


Mary’s  Espousals  with  Joseph. 

Christ  clid  not  wish  to  be  born  of  one  who  was  a 
virgin  only,  but  of  a  virgin  who  was  also  a  spouse: 
“When  Mary  his  Mother  was  espoused  to  Joseph” 
(Mat.  I,  18).  He  had  several  reasons  for  this, 
some  of  which  refer  to  himself,  others  to  his 
mother,  others  to  us.  We  shall  first  consider  those 
which  regard  him.  Thus  then  he  disposed:  first, 
that  he  might  not  be  rejected  by  unbelievers  as  an 
illegitimate  offspring;  secondly,  that  his  generation 
might  be  described  in  the  usual  manner,  that  is, 
by  paternal  ascent;  thirdly,  that  he  might  be  sup¬ 
ported  by  St.  Joseph,  who  on  that  account  was 
called  his  foster-father  —  not  that  the  Cord  of 
heaven  and  earth  needed  the  means  to  provide 
himself  otherwise  with  food  or  any  other  thing 
that  he  required,  but  that  he  might  conform  him¬ 
self  even  in  this  to  the  manner  of  life  common  to 
every  other  man  ;  fourthly,  as  St.  Ignatius  the 
martyr  observes,  that  the  conception  and  the 
miraculous  delivery  of  the  Virgin  might  remain 
concealed  from  the  devil,  and  thus  that  he  might 
not  stir  up  too  much  violence  against  the  child 
when  born.  But  could  the  devil  not  perceive 
whether  Christ’s  mother  was  a  virgin  or  not  ? 
And  did  he  not  later  on  know  and  confess  that 

(230) 


MARY’S  ESPOUSAL  WITH  JOSEPH.  231 

Christ  was  the  Son  of  God  ?  I  answer  that  the 
devil  can  do  many  things  by  his  natural  powers, 
from  which  however  he  is  restrained  by  the  divine 
power;  and  so  we  must  say  that  this  happened  in 
the  present  case.  If  afterwards  he  came  in  any 
way  to  know  that  Christ  was  truly  the  Son  of  God, 
that  happened  when  the  time  had  already  come 
when  Christ  would  manifest  his  power  against  the 
princes  and  powers  of  darkness,  and  bear  the  per¬ 
secution  stirred  up  by  them.  But  during  infancy, 
according  to  the  counsels  of  divine  wisdom,  he  was 
not  to  suffer  extraordinary  vexations  from  hell,  nor 
to  manifest  his  divine  power,  but  was  to  deport 
himself  entirely  as  others  of  his  age;  and  therefore 
it  was  necessary  that  the  malice  of  the  enemy 
should  be  restrained,  so  that  it  might  not  rage 
against  him  more  than  was  then  permissible. 

Why  Christ  was  born  of  a  virgin  spouse. 

Here  we  shall  ponder  the  reasons  why  Christ 
had  to  be  born  of  a  virgin  spouse,  both  in  regard 
to  the  mother  herself,  and  in  regard  to  us.  In  re¬ 
gard  to  the  mother:  first,  that  she  might  not  be 
held  by  the  Jews  in  the  light  of  a  virgin  seduced, 
and  be  punished  as  such;  secondly,  that  she  might 
not  in  the  least  incur  any  injury  to  her  reputation; 
thirdly,  that  she  might  have  in  Joseph  one  to  afford 
her  assistance  and  consolation. 

I11  regard  to  us:  first,  that  our  faith  might  be 
more  firm  in  the  birth  of  Christ  from  a  virgin, 
whilst  to  prove  it,  were  united  the  testimony  of 
Joseph,  who  being  a  just  man  would  not  have  kept 


232  JESUS  CHRIST  THE  WORD  INCARNATE. 

Mary  with  him,  if  he  had  not  been  most  sure  of 
her  chastity,  and  the  testimony  of  the  Virgin  her¬ 
self,  who  being  also  a  spouse  could  have  no  motive 
for  lying,  since  pregnancy  and  birth  are  the  most 
honorable  fruit  of  marriage;  secondly,  that  those 
uncautious  virgins  might  have  no  excuse,  who  do 
not  with  all  care  avoid  any  shadow  of  disgrace, 
while  they  see  God  so  careful  to  keep  from  his 
virgin  mother  the  very  least  shadow  of  the  kind; 
thirdly,  that  Mary  might  be,  as  it  were,  a  symbol 
of  the  Church,  which  is  at  the  same  time  a  virgin 
and  the  spouse  of  Christ  ;  fourthly,  that  in  the 
Mother  of  Christ,  virgin  and  spouse,  might  be 
honored  at  the  same  time  both  the  state  of  virgin¬ 
ity  and  the  state  of  matrimony,  and  that  the  here¬ 
tics,  who  condemned  both,  might  be  confuted  in 
advance. 

Mary  and  Joseph  had  a  most  true  matrimony. 

Between  Mary  and  Joseph  there  was  a  most 
true  matrimony.  Matrimony  like  every  other  thing 
is  called  true  when  it  attains  its  own  perfection. 
Now  there  is  a  twofold  perfection  of  every  object, 
the  first  and  the  second.  The  first  perfection  is  in 
the  essence  itself,  by  which  the  thing  has  its 
species,  for  example  of  a  mineral,  of  a  plant,  of  an 
animal,  etc.  The  second  perfection  consists  in  the 
operation  which  presupposes  the  essence  already 
constituted,  and  by  which  the  thing  attains  its  end. 
By  this  we  can  understand  in  what  the  proper  per¬ 
fection  of  matrimony  consists.  The  first  perfection 
consists  in  the  mutual  and  indivisible  union  of 


MARY’S  ESPOUSAL  WITH  JOSEPH.  233 

minds,  by  which  each  of  the  consorts  is  indis¬ 
solubly  bound  to  keep  inviolate  fidelity  with  the 
other.  The  second  perfection  consists  in  those 
acts  by  which  the  end  of  matrimony  is  obtained, 
which  is  the  generation  and  education  of  the  off¬ 
spring.  Observe  too  that  the  first  perfection  is 
required,  and  is  sufficient,  that  the  thing  may  be 
said  to  be  absolutely  true.  Thus,  for  instance,  a 
child  scarcely  born,  or  even  before  it  is  born,  pro¬ 
vided  only  that  the  fetus  be  already  informed  with 
an  intellective  soul,  is  a  true  man,  although  it  is 
not  capable  either  of  reasoning,  or  of  willing,  or  of 
performing  other  like  acts  belonging  to  a  man. 
Again  in  the  supernatural  order  likewise,  an  in¬ 
fant  just  baptized  is  a  true  Christian,  without  any 
doubt,  although  it  does  not  perform,  and  is  not  in 
a  condition  to  perform,  any  act  of  a  Christian. 
All  this  being  established,  it  is  certain  that  the 
matrimony  between  Mary  and  Joseph  had  the  first 
perfection,  because  both  consented  to  the  conjugal 
union  of  minds.  Wherefore  it  cannot  be  denied 
that  theirs  was  a  most  true  matrimony.  Notice, 
then,  how  on  this  account  the  angel  called  Mary: 
he  called  her  wife  of  Joseph:  u Joseph,  sou  of 
David,  fear  not  to  take  unto  thee  Mary  thy  wife” 
(Mat.  I,  20). 

As  to  the  second  perfection,  this  was  wanting 
in  part,  but  it  was  found  also  in  part  in  a  most 
signal  manner.  It  was  wanting  in  respect  to  the 
act  which  has  for  its  end  the  generation  of  off¬ 
spring,  for  here  the  offspring  was  all  the  fruit  of 
the  most  pure  bowels  of  Mary,  a  virgin  soil  and 


234  JESUS  CHRIST  THE  WORD  INCARNATE. 

fecundated  by  no  other  than  by  the  divine  power 
of  the  Holy  Ghost.  It  was  not  wanting  in  respect 
to  the  other  acts,  which  have  for  end  the  education 
of  the  offspring,  which  in  this  case  were  rather 
more  perfect  beyond  measure  than  in  any  other, 
commensurate  with  the  condition  of  such  parents 
and  of  such  a  Sou.  We  see,  then,  with  how  much 
reason  St.  Augustine  affirmed,  that  ‘in  the  parents 
of  Christ  the  whole  good  of  marriage  was  com¬ 
plete,  offspring,  fidelity,  and  the  sacrament.  We 
recognize  the  Lord  as  the  offspring  ;  fidelity  in 
there  being  no  adultery;  and  the  sacrament,  because 
there  was  no  divorce.  The  nuptial  embrace  was 
the  only  thing  absent.’ 


Chapter  XLIL 


The  Announcement  of  the  Angel  to  the  Virgin. 

Let  us  weigh  the  reasons  for  this  annunciation. 
The  first  reason  was,  that  due  order  should  be  ob¬ 
served  in  the  descent  which  the  Son  of  God  would 
make  upon  the  Virgin,  namely,  that  she  should 
first  conceive  him  spiritually  in  her  mind,  and 
afterwards  bodily  in  her  bosom.  For  as  St.  Aug¬ 
ustine  observes,  “The  maternal  relationship  would 
have  profited  Mary  nothing,  if  she  had  not  borne 
him  more  happily  in  the  heart  than  in  the  flesh.” 
The  second  reason  was,  that  she  might  give  testi¬ 
mony  of  this  mystery  with  more  certainty  after 
she  herself  had  been  divinely  instructed.  The  third 
reason  was,  that  she  might  willingly  render  an 
homage  to  God  by  offering  herself  ready  to  execute 
all  his  intimations,  as  when  she  said:  “Behold  the 
handmaid  of  the  Lord,  be  it  done  to  me  according 
to  thy  word.”  Lastly,  the  fourth  reason  was,  to 
show  us  that  there  was  to  be,  as  it  were,  a  spiritual 
marriage  between  the  Son  of  God  and  our  nature. 
It  was  required,  therefore,  that  the  Virgin  should 
give  her  consent  in  the  name  of  the  whole  human 
nature,  whose  place  she  held  at  that  time. 

The  announcement  was  made  by  the  Archangel  Gabriel. 

What  kind  of  messenger  was  sent  by  God  to 
the  Virgin?  It  was  the  Archangel  Gabriel:  “The 

(235) 


236  JESUS  CHRIST  THE  WORD  INCARNATE. 

angel  Gabriel  was  sent  by  God.”  Why  was  an 
angel  chosen  to  announce  the  mystery  of  the  divine 
incarnation?  Above  all,  that  even  in  this  case  the 
generally  established  rule  should  be  maintained, 
that  divine  things  come  down  to  us  from  God  by 
means  of  the  angels,  just  as  our  supplications 
ascend  to  God  by  means  of  the  angels.  Besides, 
it  was  conformable  to  the  work  of  human  repara¬ 
tion,  which  had  to  be  accomplished  by  Christ,  that 
this  should  have  its  beginning  with  the  ministry  of 
an  angel  sent  by  God  to  Mary,  the  second  Eve,  as 
human  perdition  had  its  beginning  from  a  wicked 
angel  sent  by  the  prince  of  demons  to  the  first 
Eve.  I11  fine,  it  thus  became  the  virginal  purity 
of  the  Mother  of  God,  which  was  not  a  human 
thing  and  earthly,  but  even  angelic  and  heavenly. 
But  why  among  all  the  angels  was  Gabriel  chosen? 
Because  this  great  archangel  is  the  power  of  God, 
as  his  name  signifies,  and  therefore  the  best  adapted 
for  the  office  of  announcing  the  coming  of  Him, 
who  is  the  Power  of  the  Most  High,  and  who  came 
on  earth  to  overthrow  and  scatter  the  powers  of 
darkness. 

The  angel  appeared  to  Mary  in  a  visible  form. 

The  angel  in  the  annunciation  presented  him¬ 
self  to  the  Virgin  in  a  visible  form,  for  the  reason 
that  he  came  to  announce  the  mystery  of  the  in¬ 
carnation  by  which  the  invisible  God  would  make 
himself  visible.  It  was  proper,  therefore,  for  the 
better  announcement  of  this  mystery,  that  he  also 
should  appear  visibly.  Such  too,  indeed,  were  all 
the  apparitions  of  the  ancient  Testament,  for  the 


THE  ANNOUNCEMENT  OF  THE  ANGEU.  237 


same  reason,  since  they  were  all  pre-ordained  for 
this  most  solemn  apparition,  in  which  the  Word  of 
God  would  put  on  not  simply  the  appearances,  but 
the  reality  of  our  flesh,  and  dwell  visible  among 
us.  But  besides  this,  the  sensible  vision  of  the 
angel  was  at  once  of  more  consolation  and  certainty 
to  the  Virgin  :  of  more  consolation,  because  it 
strengthened  her  not  only  in  spirit,  but  also  in  the 
senses  of  her  body,  as  was  necessary  for  one  who 
was  to  receive  the  Son  of  God  in  her  immaculate 
mind  and  body:  of  more  certainty,  because  things 
that  fall  under  the  senses  are  apprehended  with 
more  vividness  and  tenacity,  than  those  which  are 
represented  to  us  only  by  the  understanding  or  by 
the  imagination. 

But  if  this  be  true,  how  can  it  be  said  that 
Mary  was  troubled?  She  was  troubled  by  reason 
of  her  virginal  modesty;  but  above  all  on  account 
of  her  humility,  at  hearing  such  great  encomiums 
of  herself.  But  her  perturbation  very  soon  ceased, 
when  the  angel  reassured  her  by  saying:  uFear 
not,  Mary.”  And  this  is  precisely  the  difference 
there  is  between  the  apparitions  of  good  spirits 
and  those  of  infernal  spirits.  In  the  beginning 
both  are  wont  to  excite  some  fear,  for  the  reason 
that  they  are  unusual,  and  above  the  simple  powers 
of  visible  nature.  But  in  the  former  the  fear  does 
not  last  long,  and  soon  gives  way  to  joy  and  peace. 
I11  the  latter,  on  the  contrary,  the  fear  does  not 
cease,  but  rather  increases,  and  always  tends  the 
more  to  throw  the  mind  into  dismay  and  despera¬ 
tion. 


238  JESUS  CHRIST  THE  WORD  INCARNATE. 

The  order  observed  by  the  angel  in  his  embassy. 

Consider  the  wonderful  order  which  the  angel 
kept  in  performing  his  embassy,  and  all  adapted  to 
his  purpose.  He  had  three  things  in  view.  First, 
to  attract  the  attention  of  the  Virgin,  then  to  ex¬ 
plain  to  her  the  mystery  of  the  incarnation,  and 
afterwards  to  induce  her  to  give  her  consent.  And 
these  things  he  executed  perfectly.  To  win  the 
attention  of  Mary,  he  hailed  her  with  a  new  and 
unusual  salutation,  in  which  he  gave  her  three 
most  singular  praises.  First,  he  intimated  her  fit¬ 
ness  to  conceive  the  Word  Incarnate,  because  fav¬ 
ored  with  grace:  “Full  of  grace.”  Secondly,  he 
expressed  the  same  divine  conception  by  which  it 
would  with  all  strictness  be  verified,  that  God 
would  be  with  her:  “The  Ford  is  with  thee.” 
I11  the  third  place  he  foretold  the  honors  and  bless¬ 
ings  which  would  accrue  to  her:  “Blessed  art  thou 
among  women.”  With  these  praises  he  held  her 
attentive,  because  there  is  nothing  that  so  much 
excites  the  wonder  of  an  humble  mind,  as  to  hear 
its  own  excellences  recounted  ;  and  from  wonder 
there  naturally  comes  attention.  After  that  the 
angel  proposed  the  object  of  his  message  by  an¬ 
nouncing  the  near  conception,  the  birth  and  the 
name  of  the  offspring  of  which  Mary  was  to  be  the 
mother:  “Behold  thou  shalt  conceive  in  thy  womb, 
and  shalt  bring  forth  a  son,  and  thou  shalt  call  his 
name  Jesus”  (Fuke  I,  31);  and  by  showing  his 
most  high  dignity,  he  adds:  “He  shall  be  great, 
and  shall  be  called  the  Son  of  the  Most  High,  and 
the  Ford  God  shall  give  unto  him  the  throne  of 


THE  ANNOUNCEMENT  OF  THE  ANGEL.  239 


David  his  father,  and  he  shall  reign  in  the  house 
of  Jacob  forever;  and  of  his  kingdom  there  shall 
be  no  end”  (Luke  I,  32,  33).  Moreover,  by  de¬ 
claring  in  what  way  the  conception  would  take 
place:  “The  Holy  Ghost  shall  come  upon  thee, 
and  the  power  of  the  Most  High  shall  overshadow 
thee”  (Luke  I,  35).  Lastly,  he  incited  the  Virgin 
to  give  her  consent,  by  adducing  the  example  of 
Elizabeth:  “And  behold,  thy  cousin  Elizabeth, 
she  hath  also  conceived  a  son  in  her  old  age” 
(Luke  I,  36),  and  by  representing  to  her  the  great¬ 
ness  of  the  divine  power,  which  has  no  limits: 
“Because  no  word  shall  be  impossible  with  God” 
(Luke  I,  37). 


Chapter  XUII. 


Christ’s  Conception. 

Whence  came  the  matter  from  which  the  most 
sacred  body  of  Christ  was  conceived?  From  Adam, 
the  first  father  of  the  whole  human  race.  For  the 
Son  of  God  assumed  our  human  nature  to  cure  it 
of  corruption,  and  for  that  reason  wished  to  take 
it  from  that  stock  in  which  it  had  been  vitiated  by 
the  sin  of  the  first  parent,  which  was  propagated 
in  all  his  posterity,  so  as  to  apply  the  remedy 
where  the  wound  was.  But  be  careful  not  to  argue 
from  this  that  Christ  also  contracted  original  sin. 
In  what  manner  is  original  sin  transmitted  from 
Adam  to  his  posterity?  It  is  transmitted  through 
the  means  of  the  generative  power,  which  trans¬ 
fuses  human  nature  into  them,  and  transfuses  it 
infected  with  that  stain  with  which  the  first  man 
had  sullied  it.  In  the  same  way  as  a  broken  seal, 
through  the  impression  which  is  made  of  it  on  wax, 
stamps  there  at  once  both  its  character  and  its 
defect  ;  or  else  in  the  way  in  which  actual  sin 
passes  from  the  will  to  the  various  members  of  the 
body,  as  for  example  to  the  hand,  according  as 
these  are  moved  by  the  will.  Now,  although  the 
body  of  Christ  received  indeed  its  matter  originally 
from  Adam,  yet  it  was  not  formed  by  the  gen¬ 
erative  power  derived  from  Adam,  but  by  the 

(240) 


CHRIST’S  CONCEPTION. 


241 

supernatural  power  of  God.  Hence  the  infection 
which  contaminates  the  other  descendants  of  Adam, 
was  not  transmitted  to  him.  I11  like  manner  as  in 
the  wax  the  impress  will  be  without  deformity,  if 
it  come  from  the  impression  not  of  a  broken,  but 
of  a  perfect  seal;  or  as  the  external  action  of  the 
hand,  or  of  any  other  member,  will  not  share  the 
internal  malice  of  the  will,  as  long  as  it  is  not  de¬ 
termined  by  the  will  itself,  but  by  some  other  ex¬ 
trinsic  cause. 

From  this  we  see  that  the  conception  of  Christ 
was  partly  above  the  condition  of  nature,  and 
partly  according  to  it.  It  was  above  the  condition 
of  nature  as  to  its  active  principle,  which  was  not 
the  generative  power  of  any  man,  but  the  divine 
power  of  the  Holy  Ghost.  It  was  according  to  the 
condition  of  nature  as  to  the  matter,  which  cor¬ 
responded  to  that  which  is  found  in  the  conception 
of  every  other  human  child  on  the  part  of  the 
mother,  and  was  supplied  by  the  most  chaste  and 
pure  body  of  the  Virgin. 

Why  Christ  is  styled  the  Son  of  David  and  of 

Abraham. 

For  what  reason  is  Christ  called  particularly 
the  Son  of  David  and  of  Abraham?:  “The  book  of 
the  generation  of  Jesus  Christ,  the  Son  of  David, 
the  Son  of  Abraham”  (Mat.  I,  1).  First,  because 
these  two  had  very  special  promises  of  the  future 
Messiah.  To  Abraham  it  was  said:  “And  in  thy 
seed  all  the  nations  of  the  earth  shall  be  blessed” 
(Gen.  XXII,  18),  which  words  the  Apostle  him¬ 
self  interprets  as  referring  to  Christ:  “To  Ab  ra¬ 
to 


242  JESUS  CHRIST  THE  WORD  INCARNATE. 


ham  were  the  promises  made,  and  to  his  seed. 
He  saith  not:  and  to  his  seeds  as  of  many,  but  as 
of  one;  and  to  thy  seed,  who  is  Christ”  (Gal.  Ill, 
16).  To  David  afterwards  it  was  said  and  sworn 
by  God,  that  from  him  would  descend  the  one  who 
would  be  seated  to  reign  upon  his  throne:  “The 
Lord  hath  sworn  truth,  and  he  will  not  make  it 
void:  of  the  fruit  of  thy  womb  I  will  set  upon  thy 
throne”  (Ps.  CXXXI,  n).  Hence  it  is  that  when 
the  Jews  wished  to  do  honor  to  Jesus,  and  to  re¬ 
ceive  him  after  the  manner  of  a  king,  they  cried 
out:  “Hosanna  to  the  Son  of  David”  (Mat.  XXI, 
9).  In  the  second  place,  because  Christ  was  to  be 
priest,  prophet  and  king.  Now  Abraham  was  a 
priest,  as  appears  from  those  words  which  God 
spoke  to  him:  “Take  me  a  cow  of  three  years  old, 
etc.”  (Gen.  XV,  9),  by  which  he  enjoined  him  to 
offer  him  sacrifice,  which  is  the  proper  function  of 
a  priest.  He  was  also  a  prophet,  as  God  himself 
attested  to  Abimelech,  saying:  “Now,  therefore, 
restore  the  man  his  wife,  for  he  is  a  prophet” 
(Gen.  XX,  7).  Again  David,  as  is  well  known, 
was  both  prophet  and  king.  Lastly,  because  cir¬ 
cumcision  had  its  beginning  in  Abraham,  and  the 
divine  election  was  shown  in  a  most  singular  way 
in  David,  as  he  was  chosen  by  God  to  take  the 
place  of  Saul:  “The  Lord  has  sought  a  man  ac¬ 
cording  to  his  own  heart”  (1  Kings  XIII,  14). 
Christ,  therefore,  was  especially  called  the  son  of 
both,  to  signify  that  he  came  to  bring  salvation 
both  to  the  circumcision  and  to  the  election,  that 
is  to  say,  to  the  circumcised  Jews,  and  also  to  the 


CHRIST’S  CONCEPTION. 


243 


gentiles  elected  and  called  to  enter  the  fold  of 
Christ,  and  even  to  hold  in  it  the  first  place  instead 
of  the  Jews,  who  by  their  own  fault  became  un¬ 
worthy  of  it  :  “And  they  shall  come  from  the  east 
and  the  west  and  the  north  and  the  south,  and  shall 
sit  down  in  the  kingdom  of  God.  And  behold, 
they  are  last,  who  shall  be  first,  and  they  are  first, 
who  shall  be  last”  (Fuke  XIII,  29,  30). 

The  work  of  Chrises  conception  common  to  the  whole 

Trinity. 

The  work  of  Christ’s  conception  was  common 
to  the  whole  Trinity,  and  therefore  the  angel,  in 
announcing  it  to  Mary,  expressed  all  the  three  per¬ 
sons:  the  Holy  Ghost,  by  saying  ‘The  Holy  Ghost 
shall  come  upon  thee’:  the  Son  and  the  Father, 
when  he  said:  ‘The  power  of  the  Most  High  shall 
overshadow  thee’  ;  for  by  the  Most  High  the  Father 
is  understood,  and  therefore  Christ  is  called  the 
Son  of  the  Most  High;  and  the  power  of  God  the 
Father  is  the  Son.  “But  we  preach  Christ .  .  .  . 
the  power  of  God  and  the  wisdom  of  God”  (1  Cor. 
23,  24).  Nevertheless,  the  conception  of  Christ 
is  attributed  in  particular  to  the  Holy  Ghost, 
and  this  for  three  reasons.  The  first  regards  the 
cause  of  the  incarnation  on  the  part  of  God.  For 
the  Holy  Ghost  is  the  love  of  the  Father,  and  of 
the  Son.  Now  it  was  out  of  God’s  very  great  love 
for  us,  that  the  divine  Son  put  on  our  flesh  in  the 
virginal  bosom  of  Mary:  “For  God  so  loved  the 
world  as  to  give  his  only-begotten  Son”  (John 
III,  16).  The  second  regards  the  cause  of  the  in¬ 
carnation  on  the  part  of  the  nature  assumed, 


244  JESUS  CHRIST  THE  WORD  INCARNATE. 


because  from  that  it  is  understood,  that  if  the  Son 
of  God  united  himself  to  human  nature  with  so 
close  a  tie,  it  was  not  for  the  merits  which  that 
nature  had,  but  through  grace  alone,  of  which  the 
Holy  Ghost  is  the  giver  and  distributor.  The  third 
regards  the  term  of  the  incarnation,  which  was 
that  the  man  conceived  should  be  holy  and  the  Son 
of  God.  Now  both  these  things  are  ascribed  to 
the  Holy  Ghost,  since  by  him  men  become  sons  of 
God:  “And  because  you  are  sons,  God  hath  sent 
the  Spirit  of  his  Son  into  your  hearts,  crying, 
Abba,  Father”  (Gal.  IV,  6).  He  too  is  the  Spirit 
of  sanctification:  “Who  was  predestinated  the  Son 
of  God  in  power  according  to  the  Spirit  of  sancti- 
cation”  (Rom.  I,  4).  Wherefore,  as  others  are 
sanctified  by  the  Holy  Ghost,  that  they  may  be 
adopted  Sons  of  God,  so  Christ  was  conceived  by 
the  power  of  the  Holy  Ghost  in  the  fulness  of  all 
sanctity,  that  he  might  be  the  natural  Son  of  God. 
Hence  it  is  that  after  the  archangel  Gabriel  had 
foretold  to  the  Virgin,  that  the  Holy  Ghost  would 
descend  upon  her:  “The  Holy  Ghost  shall  come 
upon  thee”,  he  concluded,  by  saying,  “and  there¬ 
fore  also  the  Holy,  which  shall  be  born  of  thee, 
shall  be  called  the  Son  of  God”  (Iyuke  I,  35). 

We  must  be  careful,  however,  not  to  mistake 
by  thinking  that,  whilst  it  can  be  said  that  Christ 
was  conceived  by  the  work  of  the  Holy  Ghost,  it 
can  be  equally  affirmed  that  he  was  the  Son  of  the 
Holy  Ghost  according  to  the  flesh.  This  cannot 
at  all  be  said.  It  is  true  that  the  Holy  Ghost  pro¬ 
duced  the  human  nature  of  Christ  as  the  efficient 


CHRIST’S  CONCEPTION. 


245 


cause,  but  did  not  beget  it  as  a  father,  for  he  pro¬ 
duced  it  by  operating  solely  in  the  manner  of  an 
acting  principle,  not  originating  it  from  his  own 
substance,  and  to  his  own  likeness,  a  thing  which 
is  required  in  generation  properly  so  called. 

Three  truths  in  relation  to  Christ’s  conception. 

In  relation  to  the  manner  and  order  of  the  con¬ 
ception  of  Christ  three  truths  principally  are  to  be 
held.  First,  that  this  conception  was  accomplished 
in  an  instant;  for  by  the  infinite  power  of  the  Holy 
Ghost,  the  body  of  Christ  was  at  once  formed  per¬ 
fect.  Secondly,  that  therefore  in  the  same  instant 
there  was  infused  into  it  a  rational  soul,  because  it 
was  then  already  fully  disposed  to  receive  its  per¬ 
fect  form,  which  is  the  intellective  soul.  Thirdly, 
that  in  that  same  moment  also  the  Word  of  God 
assumed  it  and  united  it  to  himself  with  the  hypo¬ 
static  union,  so  that  there  was  110  moment  of  time 
in  which  the  flesh  of  Christ  existed,  when  it  was 
not  united  to  the  Word.  At  once  flesh,  says  St. 
John  Damascene,  at  once  the  flesh  of  the  Word  of 
God,  at  once  flesh  animated  with  a  rational  and 
intellectual  soul. 

From  this  and  from  what  was  explained  before, 
we  may  understand  how  this  conception  had  three 
grand  prerogatives.  It  was  a  conception  without 
original  sin;  it  was  not  a  conception  of  a  mere 
man,  but  of  a  Man-God;  it  was  a  conception  from 
a  virgin,  which  did  not  thereby  destroy,  but  en¬ 
hanced  beyond  all  idea  the  flower  of  her  virginity. 
But  if  it  is  so,  it  may  be  asked,  how  is  such  con¬ 
ception  to  be  styled,  natural  or  miraculous?  Con- 


246'  JESUS  CHRIST  THE  WORD  INCARNATE. 

sideree!  on  the  part  of  the  matter,  it  was  all  natural, 
for  the  reason  that  this  came  from  the  mother  just 
as  in  the  generation  of  any  man.  Considered  on 
the  part  of  the  active  power,  it  was  all  miraculous, 
for  this  was  the  supernatural  power  of  the  Holy 
Ghost.  But  everything  has  to  be  judged  and 
named,  rather  from  what  regards  it  as  to  the  active 
part,  than  from  what  regards  it  as  to  the  passive 
part.  The  conception  of  Christ,  therefore,  should 
be  styled  miraculous,  rather  than  natural:  miracu¬ 
lous  simply;  natural  with  restriction,  only  as  to 
the  passive  part. 

Singular  perfections  with  which  Christ  was  adorned. 

Bet  us  ponder  over  the  most  singular  perfections 
with  which  Christ  was  adorned  from  the  first 
moment  of  his  conception.  They  were  principally 
four. 

First.  The  plenitude  of  sanctifying  grace;  for 
this  is  derived  from  the  union  itself  with  the  Word, 
just  as  light  from  the  sun.  Now  the  Word,  as  we 
have  seen,  was  united  to  the  humanity  of  Christ 
in  the  first  moment  of  his  conception,  from  which 
time,  therefore,  the  divine  light  of  grace  enlightened 
and  sanctified  his  soul  and  his  body. 

Second.  The  perfect  use  of  his  free  will  ;  for 
the  exalted  dignity  of  human  nature  assumed  by 
the  Word  required,  that  its  spiritual  perfection  from 
the  very  beginning  should  not  be  defective,  but 
entire.  Now  the  ultimate  perfection  is  not  in  the 
power  alone,  or  in  the  habit,  but  in  the  act,  which 
is  like  the  ripe  fruit  that  completes  the  perfection 
of  the  tree  on  which  it  was  grown,  and  on  which 


CHRIST’S  CONCEPTION. 


247 


it  hangs.  We  must  say,  then,  that  from  the  first 
instant  Christ  had  the  operation  of  his  intellect  and 
will,  in  which  the  use  of  free  will  is  found. 

Third.  In  that  same  instant  he  could  merit, 
and  did  really  merit,  the  glory  of  immortality.  In 
order  to  understand  how  this  is  true,  we  must 
notice  that  sanctification  is  of  two  kinds:  the  one 
of  adults,  who  are  sanctified  by  their  own  acts;  the 
other  of  infants,  who  are  sanctified,  not  by  their 
own  acts,  but  by  the  acts  of  others.  Of  these  two 
the  first  sanctification  is  the  more  perfect,  the  sec¬ 
ond  less  perfect,  because  the  first  is  not  only  habit¬ 
ual,  but  also  actual;  the  second  is  habitual  only. 
The  first  has  its  origin  in  some  way  from  the  sub¬ 
ject  itself  which  is  sanctified,  not  as  from  a  prin¬ 
cipal  cause,  which  is  God  alone,  but  as  from  a 
secundary  cause.  The  second  comes  all  from 
without.  All  this  being  evident,  no  one  can  deny 
that  Christ’s  sanctification  in  his  conception  was 
most  perfect,  for  he  was  sanctified  to  that  eminent 
degree  which  became  him,  who  was  to  be  the 
sanctifier  of  all  others.  Consequently,  his  sancti¬ 
fication  was  by  his  own  act,  seeing  that  from  the 
first  moment  his  free  will  turned  towards  God  with 
all  its  might.  But  such  a  movement  of  the  free 
will  has  the  nature  of  merit,  as  is  clear.  There¬ 
fore,  he  truly  merited  in  that  first  instant.  Some 
one  perhaps  may  object  that,  if  Christ  merited  the 
glorification  of  his  body  with  this  first  act,  how 
then  can  it  be  said  that  he  merited  this  same  glori¬ 
fication  with  the  other  acts  of  his  life,  and  es¬ 
pecially  of  his  passion?  It  can  be  said  with  all 


248  JESUS  CHRIST  THE  WORD  INCARNATE. 


truth,  as  nothing  prevents  a  thing  from  belonging 
to  a  person  by  several  titles;  for  example,  a  king¬ 
dom  by  right  of  birth,  and  by  right  of  conquest. 
And  thus  Christ  could  merit  the  glory  of  the  body 
by  that  first  act,  and  could  merit  it  also  by  sub¬ 
sequent  acts.  Not  that  the  first  merit  was  imper¬ 
fect;  it  was  most  perfect.  But  the  other  merits 
caused  that  glory  to  be  not  more  due  to  Christ,  but 
due  by  more  titles. 

Fourth  Christ  from  the  first  instant  of  his 
conception  was  fully  possessed  of  the  beatific  vision; 
for  of  him  it  is  written,  that  ‘God  doth  not  give 
the  Spirit  by  measure’  (John  III,  34).  God  does 
not  give  him  the  gifts  of  the  Holy  Ghost  by  meas¬ 
ure,  that  is,  with  restriction,  but  above  all  meas¬ 
ure,  that  is  to  say,  with  the  greatest  abundance 
possible  in  the  present  order  of  providence.  Now 
the  grace  of  wayfarers  is  of  a  lower  degree  than 
that  of  those  who  enjoy  the  beatific  vision.  Hence 
it  is,  that  to  Christ  was  communicated  the  grace 
which  pertains  to  the  blessed  in  heaven,  not  only 
in  habit,  but  also  in  act;  not  only  as  great  as  that 
of  all  the  blessed  united  together,  but  far  greater 
and  sublimer,  such  as  became  him  who  is  the 
Supreme  Lord  of  them  all.  And  he  had  this  in 
the  same  moment  in  which  he  was  conceived,  for 
the  reason  that  all  this  was  due  to  his  humanity  in 
virtue  of  the  most  admirable  union  with  the  Word 
which  was  effected  at  that  juncture. 


Chapter  DXIV.- 


The  Nativity  of  Christ. 

As  there  are  two  natures  in  Christ,  the  divine 
and  the  human,  one  of  which  he  had  from  his 
Father  in  eternity,  the  other  from  his  mother  in 
time,  so  two  births  are  to  be  distinguished  in  him: 
one  by  which  he  is  born  eternally  of  the  Father, 
the  other  by  which  he  was  born  in  time  of  the 
mother.  Nor  must  we  be  astonished  when  we  hear 
that  two  births  are  ascribed  to  the  same  person,  so 
that  we  say  that  he  was  born  twice.  For  what 
inconsistency  is  there  in  the  same  man  walking, 
or  sitting,  or  doing  any  other  action  twice  at  two 
different  times?  But  if  there  is  no  incongruity  in 
this,  much  less  will  there  be,  that  the  same  person 
according  to  two  different  natures  be  born  twice, 
the  first  birth  being  in  eternity,  the  second  in  time, 
as  time  and  eternity  are  far  more  different  from 
each  other  than  are  the  various  parts  of  time. 

Christ  born  in  Bethlehem. 

Christ  willed  to  be  born  in  Bethlehem,  and  that 
for  four  reasons  especially.  First,  to  show  from 
the  very  place  of  his  birth  that  he  was  ‘of  the  seed 
of  David  according  to  the  flesh’  (Rom.  I,  3),  and 
that  he  came  to  fulfil  the  special  promises  made  by 
God  to  the  same  David  concerning  the  future 
Messiah.  The  second  reason  was,  because,  as 

(249) 


250  JESUS  CHRIST  THE  WORD  INCARNATE. 

Pope  St.  Gregory  observes,  Bethlehem  signifies 
the  ‘house  of  bread’,  and  it  is  Christ  who  affirmed 
of  himself:  UI  am  the  living  bread,  who  came 
down  from  heaven.”  The  same  saint  adds: 
“Rightly  too  is  he  born  in  Bethlehem,  for  Bethle¬ 
hem  is  interpreted  the  house  of  bread,  since  it  is 
he  himself  who  says:  “I  am  the  living  bread  who 
came  down  from  heaven.”  The  third  reason  was, 
to  confound  the  vain  glory  of  men,  who  are  accus¬ 
tomed  to  boast  of  being  born  in  some  great  and 
noble  city,  whilst  Christ,  011  the  contrary,  chose  to 
be  born  in  an  obscure  village.  The  fourth  reason 
was,  to  make  the  power  of  his  divinity  far  more 
prominent,  which  becomes  the  more  manifest  the 
more  human  means  are  wanting.  O11  this  account, 
he  chose  for  himself  poor  parents,  and  a  poor 
native  place.  “The  foolish  things  of  the  world 
hath  God  chosen  that  he  may  confound  the  wise, 
and  the  weak  things  of  the  world  hath  God  chosen, 
that  he  may  confound  the  strong  :  and  the  mean 
things  of  the  world  hath  God  chosen,  and  things 
that  are  not,  that  he  might  destroy  the  things  that 
are”  (1  Cor.  I,  27,  28). 

We  see,  then,  how  Jesus  Christ,  both  in  his 
birth  and  in  his  death,  willed  to  resemble  David, 
his  prophet  and  figure.  David’s  native  place  was 
Bethlehem,  and  he  chose  Jerusalem  for  his  royal 
and  sacerdotal  city,  as  in  it  he  established  the 
capital  of  his  kingdom,  and  wished  to  erect  the 
temple  of  God.  Christ,  in  like  manner,  chose 
Bethlehem  for  his  nativity,  and  for  his  passion  he 
chose  Jerusalem,  in  which  and  for  which  he 


THE  NATIVITY  OF  CHBIST. 


251 


founded  liis  kingdom,  and  consummated  liis  priest¬ 
hood. 

The  time  in  which  Christ  was  born. 

Observe  the  time  in  which  Christ  was  born;  for 
even  this  was  not  by  chance,  nor  determined  by 
the  necessary  laws  of  nature,  but  chosen  freely  by 
divine  wisdom,  because  most  suitable  to  the  end 
for  which  Christ  came  into  the  world,  for  which 
reason  it  was  called  by  the  Apostle  the  fulness  of 
time:  “But  when  the  fulness  of  the  time  was  come, 
God  sent  his  Son  made  of  a  woman,  made  under 
the  law”  (Gal.  IV,  4). 

He  willed,  therefore,  to  be  born  when  the 
Hebrew  people  were  subject  to  the  dominion  of  a 
foreign  prince,  so  that  the  prophecy  of  Jacob  might 
be  fulfilled:  “The  sceptre  shall  not  be  taken  away 
from  Juda,  nor  a  ruler  from  his  thigh  till  he  come 
who  is  to  be  sent”  (Gen.  XLJX,  10).  He  willed 
to  be  born  at  that  time,  when  by  order  of  Cesar  the 
census  of  all  his  subjects  was  being  made,  in  order 
to  pass  himself  from  the  first  moment  as  a  servant 
of  an  earthly  monarch,  and  thus  by  means  of  his 
servitude  to  effect  our  liberation.  He  willed  to  be 
born  at  a  time  when  one  prince  held  sway  through¬ 
out  the  whole  world,  to  signify  that  he  had  come 
to  collect  all  his  own  together,  in  such  a  way  that 
there  would  no  longer  be  but  one  only  flock  and 
one  only  shepherd.  He  willed  to  be  born  when 
the  greatest  peace  reigned  over  the  whole  earth, 
to  signify  that  he  is  our  peace:  “For  he  is  our 
peace,  who  hath  made  both  one”  (Eph.  II,  14); 
to  signify  also  that  he  appeared  in  this  world  to 


252  JESUS  CHRIST  THE  WORD  INCARNATE. 


guide  our  steps  in  tlie  way  of  peace:  “To  direct 
our  feet  into  the  way  of  peace”  (Luke  I,  79).  He 
willed  to  be  born  in  the  bleakest  season  and  with¬ 
out  protection  from  the  cold,  so  that  his  immaculate 
body  might  begin  at  once  to  suffer  and  to  be  im¬ 
molated  for  us.  Finally,  he  willed  to  be  born  in 
the  depth  of  the  night,  to  signify  that  he  was  the 
sun  rising  from  011  high,  that  came  to  enlighten 
those  that  lay  in  the  darkness  and  shadow  of  death: 
“The  Orient  from  011  high  hath  visited  us  to 
enlighten  them  that  sit  in  darkness,  and  in  the 
shadow  of  death”  (Luke  I,  79). 

The  manner  of  Christ’s  birth. 

As  to  the  manner  of  Christ’s  birth,  it  was  with¬ 
out  pain  to  his  most  holy  Mother  ;  for  the  pain 
inflicted  by  God  on  the  first  Eve,  the  transgressor, 
“In  sorrow  shalt  thou  bring  forth  children”,  was 
not  for  the  second  Eve,  immaculate  from  the  first 
moment  of  her  conception,  and  become  a  mother 
by  the  sole  power  of  the  divine  Spirit.  As  Christ 
at  his  resurrection  issued  from  the  sepulchre,  leav¬ 
ing  it  closed  and  intact,  so  at  his  birth  he  issued 
from  the  virginal  bosom  of  his  most  pure  mother 
without  causing  her  injury  or  labor  of  any  kind, 
just  as  a  ray  of  light,  in  passing  through  a  very 
clear  crystal,  does  not  dim  it  nor  stain  it  nor  injure 
it  in  the  least,  but  renders  its  purity  more  con¬ 
spicuous.  Nor  is  this  all.  The  Virgin,  so  far 
from  experiencing  any  pain  in  this  her  divine  de¬ 
livery,  was  even  filled  with  the  sweetest,  most 
chaste  and  altogether  heavenly  joy.  Mary,  there¬ 
fore,  was  truly  that  happy  land  mentioned  by 


THE  NATIVITY  OE  CHRIST. 


253 


Isaias,  as  a  solitary  land  not  cultivated  nor  used  by 
any  man,  and  therefore  a  virgin  land,  which 
bloomed  as  a  lily,  rejoiced  and  skipped  along 
blooming.  She  sent  forth  her  bud,  and  in  budding 
exulted,  full  of  gladness,  and  singing  praises  to  the 
kord,  and  verifying  the  words  of  the  prophet:  “The 
wilderness  shall  rejoice,  and  shall  flourish  like  the 
lily.  It  shall  bud  forth,  and  blossom,  and  shall 
rejoice  with  joy  and  praise”  (Is.  XXXV,  1,2). 


Chapter  XLV. 


Mary  the  Mother  of  God. 

The  most  holy  Virgin  can  and  ought  to  be 
called  Mother  of  God  by  all  means,  for  the  reason 
that  Jesus  Christ,  who  is  her  Son  according  to  the 
flesh,  is  at  the  same  time  ‘God  over  all  things, 
blessed  forever’  (Rom.  IX,  5).  To  understand 
how  this  is  true,  consider  when  it  is  that  a  woman 
is  said  to  be  the  mother  of  some  one.  It  is  when 
she  has  conceived  him  in  her  womb  and  brought 
him  forth  to  light.  Now  Mary  really  conceived 
and  bore  in  her  bosom,  and  begot  according  to 
humanity  the  Son  of  God,  him  who  was  also  God, 
as  is  the  Father  and  the  Holy  Ghost.  What  doubt 
then  can  there  be,  that  to  her  with  all  propriety 
belongs  the  most  glorious  title  of  Mother  of  God  ? 

Some  one  may  perhaps  object,  and  say,  that 
although  Mary  begot  the  human  nature,  still  she 
did  not  beget  the  divine  person  of  the  Word,  which 
was  begotten  by  the  Father  from  all  eternity. 
Note  well,  in  order  not  to  mistake,  which  in  this 
matter  would  be  very  pernicious,  note  well  I  say, 
that  in  every  generation  it  is  necessary  to  dis¬ 
tinguish  two  terms,  the  complete  term  or  the  sub¬ 
ject  of  the  generation,  and  the  formal  term.  The 
complete  term  is  the  person,  or  hypostasis,  which 
is  generated  ;  the  formal  term  is  the  nature  in 

(254) 


MARY  THE  MOTHER  OF  GOD.  255 

which  the  person  or  hypostasis  subsists.  Now 
generation  applies  properly  to  the  complete  term, 
and  not  to  the  formal  one.  Nor  even  in  ordinary 
language  would  any  one  say,  for  example,  that  the 
human  nature  of  Peter  is  born,  but  Peter  is  born, 
who  is  the  person  subsisting  in  that  nature.  Now 
in  the  generation  of  Christ,  the  formal  term  is  the 
humanity,  but  the  complete  term  is  the  divine 
person  of  the  Word,  in  as  much  as  it  subsists  in  the 
human  nature.  And  therefore  we  must  attribute 
to  the  same  persoli  of  the  Word  his  generation 
according  to  the  divine  nature,  to  be  from  the 
Father  from  eternity,  so  also  his  generation  accord¬ 
ing  to  human  nature,  to  be  from  his  Mother  in 
time.  Nor  are  we  to  be  astonished  at  hearing  that 
one  and  the  same  person  is  begotten  twice  and  by 
different  persons.  Whenever  the  person  has  but 
one  nature,  it  is  evident  that  it  can  have  only  one 
generation,  by  which  it  receives  that  one  sole 
nature  which  belongs  to  it.  But  suppose  the  case 
that  there  were  a  man  who  had  two  distinct  human 
natures,  it  is  manifest  that  he  could  be  generated 
twice,  once  according  to  one  nature,  another  time 
according  to  the  other,  and  from  different  genitors, 
one  of  them  communicating  to  him  one  nature, 
and  the  other  the  other  nature.  And  for  this  rea¬ 
son  the  same  person  would  be  at  the  same  time 
the  son  of  both,  but  according  to  distinct  natures. 
Now  what  does  not  happen  in  a  mere  creature, 
really  took  place  in  Christ,  in  whom  two  distinct 
and  different  natures,  the  divine  and  the  human, 
are  united  in  an  inexplicable,  but  most  true  man- 


256  JESUS  CHRIST  THE  WORD  INCARNATE. 


ner  in  one  sole  person,  who  is  the  divine  person  of 
the  Son  of  God.  Hence  it  follows  that  this  same 
person  could  have  a  double  generation  according  to 
the  two  natures  which  belong  to  it,  and  be  the  Son 
of  God  according  to  the  divinity,  and  the  Son  of 
Mary  according  to  the  humanity.  From  all  this 
we  can  easily  conceive  the  import  of  the  word  God 
when  it  is  asserted  that  Mary  is  the  Mother  of  God. 
It  does  not  denote  the  divine  nature,  but  the  per¬ 
son;  nor  all  the  three  divine  persons,  or  any  of 
them  indiscriminately,  but  solely  the  person  of  the 
Word  made  flesh,  because  Mary  is  not  the  mother 
of  the  Divinity,  nor  is  she  mother  of  the  whole 
Trinity,  nor  of  the  divine  Father,  nor  of  the  Holy 
Ghost,  but  of  the  divine  Son,  who  was  conceived 
by  her  and  born  of  her  according  to  the  flesh. 

Mary’s  dignity  as  Mother  of  God. 

L,et  us  weigh  the  inexpressible  dignity  which  the 
B.  Virgin  derives  from  this  her  prerogative  of 
Mother  of  God.  The  mother  begets  a  son  from 
her  substance  to  the  likeness  of  her  own  nature, 
whence  arises  a  natural  and  most  intimate  tie  of 
affinity  between  the  mother  and  the  son.  So  in 
virtue  of  her  divine  maternity  Mary  also  contracted 
a  like  affinity  with  the  Son  of  God  made  man. 
And  because,  by  the  identity  of  nature,  the  Son  of 
God  is  the  same  thing  as  the  Father  and  as  the 
Holy  Ghost,  in  this  intimate  affinity  of  the  Virgin 
with  her  divine  Son  there  is  included  also  a  most 
singular  and  wonderful  relation,  and  a  parentage, 
as  it  were,  between  her  and  God  the  Father,  who 
according  to  the  divine  nature  begets  that  same 


MARY  THE  MOTHER  OE  GOD.  25 7 

Son,  who  according  to  the  numan  nature  was  be¬ 
gotten  by  her  ;  between  her  also  and  the  Holy 
Ghost,  of  whom  her  same  Son  is  the  principle 
according  to  the  divinity,  the  fruit  and  effect  ac¬ 
cording  to  the  humanity.  Wherefore  St.  Bernard, 
addressing  the  divine  Mother,  exclaims:  “Not  only 
Lord  the  Son  is  with  thee,  whom  thou  clothest 
with  thy  flesh,  but  Lord  the  Holy  Ghost  also,  by 
whom  thou  conceivest,  and  Lord  the  Father  too 
is  with  thee,  who  begot  him  whom  thou  conceivest. 
The  Father,  I  say,  is  with  thee,  who  makes  the 
Son  his  and  thine.  The  Son  is  with  thee.  .  .  . 
The  Holy  Ghost  is  with  thee,  who  with  the  Father 
and  the  Son  sanctifies  thy  womb.”  Who,  then, 
can  express  how  great  a  dignity  accrues  to  Mary 
from  this  maternal  affinity  with  the  Son  of  God? 
Truly  it  may  be  affirmed  that  in  its  kind,  that  is, 
in  the  kind  of  maternity,  it  passes  all  limit,  and  is 
infinite,  for  the  reason  that  the  dignity  of  the 
mother  as  such  has  for  its  source  and  measure  the 
dignity  of  the  son,  of  whom  she  is  the  mother,  and, 
therefore,  the  greater  his  dignity  the  greater  is 
hers;  and  where  the  dignity  of  the  son  is  divine, 
and  infinite,  the  dignity  of  the  mother  also  will  be 
infinite. 

This  prerogative  of  Mary,  the  source  of  all  her 

blessings. 

Reflect  how  this  most  sublime  prerogative  of 
the  Mother  of  God  was  for  her  the  prime  and  most 
prolific  root  of  all  the  gifts  of  sanctification  and  of 
glorification,  that  are  found  united  in  her.  From 
this  her  immaculate  conception.  From  this  her 
17 


258  JESUS  CHRIST  THE  WORD  INCARNATE. 


preservation  from  every  personal  fault,  even  the 
slightest.  From  this  the  freedom  from  any  fomes, 
or  propensity  to  sin.  From  this  the  fulness  of 
sanctifying  and  actual  grace,  the  gifts  of  the  Holy 
Ghost,  and  of  gratuitous  graces.  From  this  the 
joys  of  motherhood  joined  with  the  purity  of  the 
rarest  virginity.  From  this  the  title  and  office  of 
our  co-redemptress,  of  our  advocate,  our  hope,  our 
mother,  of  treasurer  and  dispenser  of  heavenly 
favors,  all  of  which  are  poured  on  us  so  abundantly 
by  her  hands.  From  this  the  supereminent  bliss 
with  which  her  soul  is  inundated,  the  brightest 
splendor  with  which  her  body  is  surrounded,  and 
the  august  diadem  crowning  her  brow  as  queen  of 
heaven  and  of  earth,  and  the  highest  seat  of  glory 
to  which  she  has  been  exalted  above  all  the  saints 
and  angels  of  paradise.  All  these  her  most  special 
prerogatives  have  her  maternity  for  their  founda¬ 
tion.  All  germinate,  as  we  have  said,  from  this 
prime  root,  because  from  it  comes  the  inconceivable 
immensity  of  her  dignity,  to  which  the  divine 
goodness  and  wisdom  has  proportioned  the  im¬ 
mensity  of  its  gifts  of  grace  and  glory. 


Chapter  XL  VI. 


Manifestation  of  Christ’s  Nativity. 

You  may  ask  why  the  Nativity  of  Christ  was 
not  to  be  made  known  to  all  men  immediately. 
First,  because  that  would  have  impeded  the  work 
of  human  redemption,  which,  according  to  the 
design  of  divine  wisdom,  had  to  be  accomplished 
by  Christ’s  crucifixion  :  “For  if  they  had  known 
it,  they  never  would  have  crucified  the  Ford  of 
glory”  (i  Cor.  II,  8).  Besides,  it  would  have 
lessened  the  merit  of  faith,  which  is  the  very  thing 
by  which  men  attain  their  justification  :  because 
“The  justice  of  God  is  by  faith  of  Jesus  Christ” 
(Rom.  Ill,  22).  Again,  if  the  divinity  had  been 
shown  openly  from  the  beginning  to  the  eyes  of 
men,  it  would  have  rendered  the  verity  of  the 
human  nature  in  Christ  less  evident  by  its  most 
vivid  light. 

But  notice  the  difference  between  the  first  and 
the  second  coming  of  Christ.  The  second  will  be 
most  manifest  to  the  whole  world:  “As  the  light¬ 
ning  cometh  out  of  the  east,  and  appeareth  even 
unto  the  west,  so  shall  also  the  coming  of  the  Son 
of  man  be”  (Mat.  XXIV,  27).  The  reason  is, 
because  then  Christ  will  come  to  judge;  and  for 
judgment  it  is  required  that  the  authority  of  the 
judge  be  certain  and  manifested  to  all.  But  the 

(259) 


260  JESUS  CHRIST  THE  WORD  INCARNATE. 

first  coming  was  to  bring  salvation  to  men,  which 
is  to  be  obtained  by  means  of  faith.  But  faith 
regards  those  things  which  are  not  seen:  “Now 
faith  is  the  substance  of  things  hoped  for,  the  con¬ 
viction  of  things  that  appear  not”  (Heb.  XI,  i). 
It  was  necessary,  therefore,  that  this  his  first  com¬ 
ing  should  be  secret,  not  in  the  sense  that  no  one 
should  know  it,  for  in  that  case  it  would  have  been 
useless;  but  that  only  some  should  know  it,  who 
might  afterwards  impart  the  knowledge  of  it  to 
others.  For  this  is  the  order  observed  by  divine 
wisdom  in  the  revelation  of  like  supernatural 
truths.  We  see,  too,  that  it  happened  thus  in  the 
mystery  of  the  resurrection  of  the  same  Christ,  as 
is  testified  in  the  Acts:  “Him  God  raised  up  the 
third  day,  and  gave  him  to  be  made  manifest,  not 
to  all  the  people,  but  to  witnesses  preordained  by 
God”  (Acts  X,  40,  41). 

Who  the  witnesses  of  Christ’s  nativity  were. 

Those  chosen  by  God  to  be  witnesses  of  his 
nativity,  were  particularly  the  shepherds  and  the 
magi.  The  shepherds  were  Jews,  poor,  simple, 
and  rude:  the  magi  were  Gentiles,  rich,  wise,  and 
distinguished;  to  signify  that  Christ  came  to  bring 
salvation  to  men  of  every  condition,  and  that, 
therefore,  with  regard  to  him  there  is  no  difference 
between  Jew  and  Gentile,  1  where  there  is  neither 
Gentile  nor  Jew,  circumcision  or  uncircumcision, 
Barbarian  nor  Scythian,  bond  nor  free,  but  Christ 
is  all  in  alP  (Colos.  Ill,  11).  The  shepherds  first, 
and  the  magi  afterwards;  for  the  reason  that  he 
wished  that  this  manifestation  of  his  nativity 


MANIFESTATION  OF  CHRIST’S  NATIVITY.  2ÓI 

should  be  a  figure  of  the  more  complete  manifesta¬ 
tion,  which  would  afterwards  be  made  of  his  com¬ 
ing,  and  of  the  redemption  wrought  by  him. 
Accordingly,  as  this  was  to  be  made  first  to  the 
Jews  and  afterwards  to  the  Gentiles,  so  in  like 
manner  he  disposed  that  his  nativity  should  be 
announced  first  to  the  shepherds,  who  were  the 
first  fruits  of  the  Jews,  and  afterwards  to  the  magi, 
who  were  the  first  fruits  of  the  Gentiles. 

How  this  manifestation  was  made. 

This  manifestation  was  made  to  the  shepherds 
by  means  of  angels;  to  the  magi  by  means  of  a 
star.  The  reason  for  that  was,  because  the  mani¬ 
festation  of  any  object  whatever  needs  to  be  made 
by  way  of  signs  that  are  proportioned,  both  to  the 
object  manifested,  and  to  the  person  to  whom  the 
manifestation  is  made.  Hence  it  is,  chiefly,  that 
both  the  signs  were  heavenly  and  miraculous,  as 
the  nativity  signified  was  a  thing  not  merely 
earthly  and  natural,  but  celestial  and  miraculous; 
and  both  signs  were  accompanied  with  splendor, 
as  they  indicated  the  birth  of  him,  who  from 
eternity  is  the  splendor  of  the  glory  of  the  Father. 
Hence  also  comes  the  diversity  of  the  signs  which 
God  used  with  the  shepherds  and  with  the  magi, 
as  that  sign  was  given  to  both  which  was  most 
suitable  to  their  conditions  and  customs.  The 
shepherds  were  Jews,  and  on  that  account  with 
them  God  made  use  of  angels,  since  he  was  accus¬ 
tomed  to  reveal  his  secrets  and  to  give  his  laws  to 
his  own  people  by  means  of  angels:  “You  have 


2Ó2  JESUS  CHRIST  THE  WORD  INCARNATE. 


received  the  law  by  the  disposition  of  angels’ > 
(Acts  VII,  53).  The  magi  were  pagans,  and  for 
that  reason  God  did  not  make  use  of  angels,  who 
to  these  people  were  unknown.  As  they  were 
accustomed  to  study  the  course  of  the  stars,  God 
called  and  guided  them  by  means  of  a  star. 


Chapter  XL,  VII. 


Christ’s  Circumcision. 

As  Christ,  who  had  no  sin  in  himself,  willed 
nevertheless  to  assume  our  death  which  is  the  effect 
of  sin,  in  order  to  deliver  us  from  death  and  make 
us  die  spiritually  to  sin,  so  also  he  willed  to  submit 
to  the  law  of  circumcision,  which  was  the  remedy 
for  original  sin,  although  he  had  not  contracted  it, 
so  that  he  might  free  ns  from  the  yoke  of  the  law, 
and  effect  a  spiritual  circumcision  in  our  hearts,  of 
which  St.  Paul  says  in  his  letter  to  the  Romans, 
‘the  circumcision  is  that  of  the  heart  in  the  spirit’: 
and  in  the  one  to  the  Colossians:  “In  whom  also 
you  are  circumcised  with  a  circumcision  not  made 
by  hand  in  the  despoiling  of  the  body  of  the  flesh, 
but  in  the  circumcision  of  Christ’’  (Colos.  II,  n). 
But  besides  this,  for  other  motives  also,  Christ 
willed  to  be  circumcised,  ist.  To  show  that  his 
was  a  body  not  in  appearance  only,  but  real  and 
composed  of  human  flesh  like  ours.  2nd.  To  sanc¬ 
tion  the  law  of  circumcision  as  instituted  by  God. 
3rd.  To  make  it  openly  seen  that  he  was  descended 
from  Abraham,  to  whom  the  precept  of  circum¬ 
cision  had  been  given.  4th.  To  take  away  from 
the  Jews  the  excuse  for  not  receiving  him  on 
account  of  not  being  circumcised.  5th.  To  give 
by  his  example  a  greater  value  to  the  virtue  of 

(263) 


264'  JESUS  CHRIST  THE  WORD  INCARNATE. 

obedience,  on  which  account  he  willed  to  be  cir¬ 
cumcised  in  the  time  and  according  to  the  rite, 
which  was  prescribed  by  the  law.  6th.  To  make  him¬ 
self  like  unto  us,  where  there  would  be  no  sin,  as  he 
the  L,ord  of  the  universe  and  the  Saint  of  saints  had 
for  love  of  us  put  on  the  form  of  a  servant,  and 
willed  to  appear  ‘in  the  likeness  of  sinful  flesh’. 

Circumcised  and  named  on  the  same  day. 

Consider  how  on  the  same  day  on  which  he 
was  circumcised,  he  was  also,  according  to  the 
custom  of  the  Jews,  given  a  name,  and  was  called 
Jesus:  “And  after  eight  days  were  accomplished 
that  the  child  should  be  circumcised,  his  name  was 
called  Jesus,  which  was  called  by  the  angel  before 
he  was  conceived  in  the  womb”  (kuke  II,  21). 
Here,  too,  ponder  attentively  why  this  name  Jesus 
should  be  given  to  Christ.  The  names  that  are 
given  by  men  are  usually  taken  from  some  circum¬ 
stance  connected  with  the  person  that  is  named. 
Sometimes  they  are  taken  from  the  time;  as  when 
the  name  of  some  saint  is  given  to  one  born  011  the 
feast-day  of  the  saint.  Sometimes  from  kindred, 
as  when  the  son  is  given  the  name  of  the  father, 
or  of  some  other  relative.  At  other  times  from 
some  event  that  is  to  be  held  in  special  remem¬ 
brance.  Thus  the  patriarch  Joseph  applied  to  his 
first-born  son  the  name  of  Manasses,  which  means 
one  who  causes  to  forget:  “And  he  called  the 
name  of  the  first-born  Manasses,  saying:  God  hath 
me  to  forget  all  my  labors  and  my  father’s  house” 
(Gen.  XU,  51).  In  like  manner  there  are  other 
particulars  which  accompany  the  birth  of  a  person, 
and  from  which  he  is  named.  But  the  names 


CHRIST’S  CIRCUMCISION. 


265 


which  are  assigned  by  God,  always  denote  some 
gratuitous  gift  bestowed  by  the  divine  bounty  upon 
the  person  to  whom  they  are  given.  For  example, 
Abram  was  called  Abraham  by  God,  which  signifies 
‘high  father  of  the  multitude’,  to  show  that  he  was 
destined  to  be  the  progenitor  of  many  people  : 
“Neither  shall  thy  name  be  called  any  more  Abram; 
but  thou  shalt  be  called  Abraham,  because  I  have 
made  thee  the  father  of  many  nations”  (Gen. 
XVII,  5).  In  a  similar  way  Simon  was  called 
Peter,  to  signify  that  he  was  chosen  by  God  to  be 
the  foundation  stone  of  his  Church:  “And  I  say  to 
thee,  thou  art  Peter,  and  on  this  rock  I  will  build 
my  Church”  (Mat.  XVI,  18).  For  the  reason, 
therefore,  that  this  office  and  most  gracious  gift  of 
the  infinite  munificence,  viz.,  that  through  him  all 
might  be  saved,  was  conferred  on  Christ,  most 
justly  was  he  called  Jesus,  that  is,  Saviour.  If 
others  also  bore  this  name,  they  did  not  have  it  in 
the  same  sense  as  Christ.  They  were  called  so,  as 
being  imperfect  saviours,  that  is,  in  some  particular 
and  temporal  way.  But  the  name  of  Jesus  in  its 
full  signification  means  a  perfect,  universal  and 
spiritual  Saviour,  and  is  proper  only  of  Christ. 
With  reason,  then,  is  he  given  a  new  name:  “Thou 
shalt  be  called  by  a  new  name,  which  the  mouth 
of  the  Ford  shall  name”  (Is.  EXII,  2). 

All  the  other  names  of  the  Messiah  are  included  in 

the  name  Jesus. 

All  the  other  names  attributed  by  the  prophets 
to  the  Messiah  are  included  in  the  name  of  Jesus, 
because  they  all  express  in  some  way  the  work  of 
our  salvation.  He  was  called  Emmanuel,  which 


266  JESUS  CHRIST  THE  WORD  INCARNATE. 

means  God  witli  us:  “Behold  a  virgin  shall  con¬ 
ceive,  and  bear  a  son,  and  his  name  shall  be  called 
Emmanuel”  (Is.  VII,  7),  showing  by  this  the 
cause  of  our  salvation,  which  is  the  hypostatic 
union  of  the  Son  of  God  with  human  nature,  by 
virtue  of  which  union  it  was  verified  with  all  strict¬ 
ness  that  God  is  with  us.  They  named  him: 
“Hasten  to  take  away  the  spoils;  make  haste  to 
take  away  the  prey”  (Is.  VIII,  3);  thus  bringing 
to  mind  the  slavery  from  which  he  saved  us,  by 
despoiling  the  infernal  principalities  and  powers 
of  their  conquests,  according  to  the  expression  of 
the  Apostle:  “Divesting  principalities  and  powers, 
he  made  a  show  of  them  confidently”  (Colos.  II, 
15).  Isaias  says:  “And  his  name  shall  be  called 
Wonderful,  Counsellor,  God,  the  Mighty,  the 
Father  of  the  world  to  come,  the  Prince  of  peace”; 
showing  with  these  names  the  manner  and  the 
term  of  our  salvation,  namely,  how  by  the  most 
wonderful  counsel  and  incomprehensible  power  of 
the  divinity,  we  are  raised  up  to  enjoy  the  inheri¬ 
tance  of  the  world  to  come,  in  which  there  shall 
be  the  perfect  peace  of  the  adopted  children  of  God; 
and  the  prince  of  this  kingdom  of  peace  shall  be 
his  same  natural  and  only-begotten  Son.  He  was 
also  named  the  Orient:  “Behold  a  man,  the  Orient 
is  his  name”  (Zacli.  VI,  12);  indicating  likewise 
the  mystery  of  the  incarnation,  which  was  the 
cause  and  beginning  of  our  salvation,  for  by  it, 
whilst  we  lay  buried  in  darkness,  the  Son  of  God, 
the  sun  of  justice,  arose  to  enlighten  the  right  in 
heart:  “To  the  righteous  a  light  is  risen  up  in 
darkness”  (Ps.  CXI,  4). 


Chapter  XLVIIL 


Presentation  of  Christ  in  the  Temple. 

As  the  Son  of  God  was  made  man,  and  was  • 
circumcised,  not  for  his  own  need  or  advantage, 
but  for  us,  to  make  us  by  the  power  of  his  grace 
sons  of  God  and  circumcised  spiritually,  so  also  for 
our  sake  he  wished  to  be  presented  to  God  in  the 
temple,  so  that  we  might  learn  to  dedicate  our¬ 
selves  to  the  Lord;  and  he  willed  that  this  should 
be  done  after  the  circumcision,  to  teach  us  that  no 
one  is  worthy  of  the  divine  sight,  whose  heart  is 
not  circumcised  of  his  vices. 

There  were  two  precepts  contained  in  the  an¬ 
cient  law  concerning  a  new-born  child.  The  first 
was  general  for  all,  and  was,  that  counting  the 
days  appointed  for  the  purification  of  the  mother, 
there  should  be  two  victims  offered  in  sacrifice,  the 
one  as  a  holocaust,  and  the  other  in  expiation  of 
sin:  “And  when  the  days  of  her  purification  are 
expired,  for  a  son  or  for  a  daughter,  she  shall  bring 
to  the  door  of  the  tabernacle  of  the  testimony 
a  lamb  of  a  year  old  for  a  holocaust,  and  a  young 
pigeon  or  a  turtle  for  sin,  and  shall  deliver  them 
to  the  priest.”  The  other  precept  regarded  the 
first-born  males  both  of  men  and  of  beasts,  all 
which  were  to  be  consecrated  to  God  in  a  particular 
way:  “And  the  Lord  spoke  to  Moses,  saying: 

(267) 


268  JESUS  CHRIST  THE  WORD  INCARNATE. 

Sanctify  unto  me  every  first-born  that  openeth  the 
womb  among  the  children  of  Israel,  as  well  of  men 
as  of  beasts,  for  they  are  all  mine”  (Exod.  XIII, 
i,  2).  On  this  account  the  Son  of  God,  who 
wished  to  make  himself  subject  to  the  law,  ‘that 
he  might  redeem  those  who  were  under  the  law’, 
submitted  also  to  these  two  precepts,  and  therefore 
fulfilled  them  both  punctually.  As  to  the  one  oi 
primogeniture,  St.  Guke  relates  that  ‘they  carried 
him  to  Jerusalem  to  present  him  to  the  Gord’;  as 
to  the  other,  which  was  common  to  all,  ‘and  to 
offer  a  sacrifice  according  as  it  is  written  in  the  law 
of  the  Gord,  a  pair  of  turtle-doves  or  two  young 
pigeons’  (Guke  I,  24). 

What  was  prescribed  in  Leviticus. 

We  read  in  Geviticus  that  it  was  ordained  that 
a  lamb  and  a  turtle  or  a  pigeon  should  be  offered 
for  sacrifice,  but  if  any  one  were  not  able  to  offei 
a  lamb,  she  should  present  two  turtle-doves  or  two 
pigeons:  “And  if  her  hand  find  not  sufficiency, 
and  is  not  able  to  offer  a  lamb,  she  shall  take  two 
turtles,  or  two  young  pigeons,  one  for  a  holocaust 
and  another  for  sin”  (Gevit.  XII,  8).  Now  our 
Gord  chose  for  himself  the  offering  common  to  the 
poor,  just  as  at  his  birth  he  had  willed  to  be 
wrapped  in  poor  rags,  and  to  lie  on  hard  straw  in 
a  manger.  So  although  infinitely  rich,  for  us  he 
became  poor,  that  by  his  poverty  we  might  become 
rich:  “For  you  know  the  grace  of  our  Gord  Jesus 
Christ,  that  being  rich,  he  became  poor  for  your 
sakes,  that  through  his  poverty  you  might  be  rich” 


PRESENTATION  OF  CHRIST  IN  THE  TEMPRE.  269 

(2  Cor.  VIII,  9).  Accordingly  two  turtles  or 
pigeons  were  offered  for  Christ.  Nor  was  this 
without  mystery,  as  both  the  turtle-doves  and  the. 
pigeons  are  very  well  adapted  to  figure  the  perfec¬ 
tions  of  Christ  and  of  his  members.  The  turtle  is 
chatty,  chaste,  solitary;  and  thereby  represents  the* 
preaching  and  confession  of  faith,  the  purity  of 
manners,  the  contemplative  life.  The  pigeon  is7 
'Simple,  mild,  sociable,  and  represents  simplicity, 
gentleness  and  the  active  life.  Both  are  plaintive, 
and  thereby  symbolize  the  wailings  of  the  saints 
in  the  present  life.  But  the  turtle  sends  forth  its 
plaintive  sounds  in  solitude,  and  signifies  the  secret 
tears  of  private  prayer.  The  pigeon  does  the  same 
in  union  with  its  mates,  and  signifies  the  moanings 
of  the  Church  in  public  prayer.  And  of  both  not 
one  alone  is  offered,  but  two,  to  show  that  our 
sanctity  and  consecration  to  God  ought  to  be,  not 
of  the  soul  alone,  but  of  the  soul  together  with  the 
body. 

The  Blessed  Virgin  needed  no  purification  for  herself. 

The  B.  Virgin  had  no  need  of  purification  for 
herself,  for  she  was  not  defiled  with  any  unclean¬ 
ness  either  of  sin  or  of  legal  irregularity,  from 
which  to  be  cleansed.  Nay,  her  virginal  candor 
had  by  the  conception  and  birth  of  this  divine 
child  become  a  thousand  times  more  pure  and  more 
estimable.  The  words  in  Teviticus  show  clearly 
that  she  was  not  comprised  in  that  law,  for  there 
a  woman  is  spoken  of,  who  becomes  a  mother  in 
the  ordinary  course  of  nature:  “If  a  woman  having 


2  JO  JESUS  CHRIST  THE  WORD  INCARNATE. 

received  seed,  bear  a  man-child,  she  shall  be  un¬ 
clean  seven  days”  (Levit.  XII,  2).  Here  there  is  ; 
no  allusion  to  her,  who  by  the  supernatural  power 
of  the  Holy  Ghost,  is  made  prolific  without  any 
prejudice  to  her  integrity.  Nevertheless,  Mary 
spontaneously  complied  even  with  this  observance; 
and  for  the  same  reasons  for  which  her  divine  Son 
willed  to  submit  to  circumcision  and  the  other 
burdens  of  the  law,  in  order  to  sanction  thereby 
the  law  itself,  to  remove  all  occasion  of  calumny 
on  the  part  of  the  Jews,  and  to  give  us  a  bright 
example  of  obedience;  but,  above  all,  to  give  us  an 
example  of  the  most  profound  humility.  Thus  it 
was  befitting  that  the  Mother  should  conform  with 
the  humility  of  the  Son,  that  she  might  be  more 
conformable  with  him  also  in  the  fulness  of  grace, 
for  God  gives  his  grace  to  the  humble,  and  gives 
it  the  more,  the  more  humble  they  are:  “God  re¬ 
sistetti  the  proud,  but  givetli  grace  to  the  humble” 
(James  IV,  6). 


Chapter  XBIX. 


The  Baptism  of  Christ. 

John’s  baptism  was  not  of  itself  a  sacrament, 
but  was  rather  a  sacramental,  as  it  were,  which 
prepared  the  way  for  the  baptism  of  Christ. 
Wherefore  it  did  not  imprint  a  character,  or  confer 
grace,  but  only  disposed  to  this  in  three  ways. 
First,  by  the  teachings  of  the  Baptist,  which  led 
to  the  faith  of  Christ;  second,  by  accustoming  men 
to  the  rite  of  baptism;  third,  by  moving  them  to 
penance,  by  which  they  would  be  made  themselves 
worthy  of  receiving  the  effect  of  Christ’s  baptism. 
On  this  account  John’s  baptism  was  called  the 
baptism  of  water  and  of  penance,  whereas  the 
baptism  of  Christ  is  the  baptism  of  the  Holy  Ghost 
and  of  fire;  for  the  grace  of  the  Holy  Ghost  purifies 
souls  from  the  dross  of  sin,  like  fire,  and  illumines 
and  inflames  them  with  charity.  John  himself 
said:  “I  indeed  baptize  you  with  water,  but  he, 
who  is  to  come  after  me,  will  baptize  you  with  the 
Holy  Ghost  and  with  fire.” 

Why  Christ  willed  to  receive  John’s  baptism. 

L,et  us  dwell  here  on  the  reasons  why  Christ 
willed  to  receive  the  baptism  of  John.  First  of  all, 
it  was  not  to  be  cleansed  himself,  but  to  cleanse 
and  sanctify  the  waters  with  the  contact  of  his 
immaculate  flesh,  and  to  infuse  into  them  the 

(271) 


272  JESUS  CHRIST  THE  WORD  INCARNATE. 

virtue  of  washing  our  souls  from  sin.  In  the  next 
place,  it  was  to  show  that  he  assumed  our  same 
nature,  which  in  him,  it  is  true,  was  most  in¬ 
nocent,  yet  in  others  is  sinful,  and  on  that  account 
needful  of  the  waters  of  baptism.  In  the  third 
place,  it  was  to  do  first  himself,  what  he  would 
afterwards  prescribe  for  all  of  us,  and  in  this  way, 
by  his  example  itself,  induce  us  also  more  effica¬ 
ciously  and  sweetly  to  receive  baptism.  For  it 
became  Christ  to  fulfil  all  justice:  “For  so  it  be- 
cometh  us  to  fulfil  all  justice”  (Mat.  Ill,  15). 
And  this  is  to  be  understood  not  merely  of  the  old 
law,  but  likewise  of  the  new,  seeing  that  Christ 
had  to  give  completion  to  the  old  law,  and  inaug¬ 
urate  the  new  law.  Hence  it  is,  that  he  willed  to 
be  not  only  circumcised,  but  also  baptized.  He 
willed,  however,  to  be  baptized  with  the  baptism 
of  John,  and  not  with  his  own,  for  the  reason  that 
John’s  baptism  was  in  water  only,  whilst  his  bap¬ 
tism  was  in  the  Holy  Ghost.  Now  he  was  over¬ 
flowing  with  the  grace  of  the  Holy  Ghost  from  the 
first  moment  of  his  conception. 

The  time  and  place  of  Christ’s  baptism. 

The  time  was  when  he  was  at  the  age  of  thirty 
years,  that  is,  at  the  age  of  perfect  manhood.  By 
this  he  wished  us  to  know  how  baptism  begets 
perfect  men  in  the  spiritual  life,  who  are  wanting 
in  no  grace  and  other  supernatural  gifts  that  are 
required  in  such  a  life.  The  place  was  in  the 
Jordan  through  which  the  children  of  Israel  entered 
into  the  promised  land.  And  this,  because  the 


THE  BAPTISM  OE  CHRIST. 


273 


baptism  of  Christ  has  this  property  in  respect  to 
all  baptisms,  both  of  the  Jews  and  of  the  Baptist, 
that  it  alone  possesses  the  power  of  introducing 
into  the  kingdom  of  God,  which  was  represented 
by  the  promised  land.  “Unless  a  man  be  born 
again  of  water  and  the  Holy  Ghost,  he  cannot 
enter  into  the  kingdom  of  God”  (John  III,  5). 
Wherefore  we  also  read  in  the  second  book  of 
Kings,  that  Elias  divided  the  waters  of  the  Jordan, 
crossed  the  river,  and  was  carried  thence  to  heaven 
in  a  chariot  of  fire.  What  is  the  meaning  of  that? 
It  means  that  those  likewise,  who  pass  through  the 
waters  of  Christ’s  baptism,  have  access  to  heaven, 
in  virtue  of  the  fire  of  the  Holy  Ghost. 

A11  objection  may  be  made  that  the  red  sea 
also  was  a  figure  of  baptism.  True.  But  it  was 
a  figure  of  it  as  to  its  less  principal  effect,  which  is 
to  drown  sins  with  its  waters,  as  the  red  sea  with 
its  waters  drowned  the  Egyptians  ;  whereas  the 
Jordan  represented  it  as  to  its  more  noble  effect, 
which  is  to  open  the  gates  of  the  heavenly  country»; 
Hence,  without  doubt,  it  was  more  beseeming  that 
Christ  should  be  baptized  in  the  Jordan  than  in 
the  red  sea. 

At  the  baptism  of  Christ  the  heavens  were  thrown  open; 

“And  behold  the  heavens  were  opened  to  him” 
(Mat.  Ill,  16).  “Jesus  being  baptized  and  pray¬ 
ing,  heaven  was  opened”  (Kuke  III,  21).  For 
what  reason  ?  To  point  out  to  us  three  things. 
The  first  is,  that  the  invisible  virtue,  from  which 
baptism  has  the  effect  of  cleansing  and  sanctifying 
souls,  is  the  heavenly  virtue  of  grace.  The  second 


274  JESUS  CHRIST  THE  WORD  INCARNATE. 


is,  that  for  the  efficacy  of  baptism  faith  also  is 
required,  by  which  we  raise  our  looks  from  sensible 
and  earthly  goods  to  fix  them  on  heavenly  goods. 
Hence  it  is,  that  those  who  approach  baptism 
make  a  profession  of  faith;  and  baptism  is  called 
the  sacrament  of  faith.  The  third  thing  is,  that 
the  entrance  to  the  heavenly  country,  which  was 
closed  to  the  first  man  for  his  sin,  and  in  him  and 
by  him  to  the  whole  human  race,  is  opened  to 
those  who  by  this  sacrament  partake  of  the  boon 
of  baptism  and  of  the  passion  of  Christ. 

St.  Luke  adds,  that  heaven  was  opened  whilst 
Jesus  was  praying:  ‘Jesus  being  baptized  and 
praying’;  and  this  for  our  instruction  also.  First, 
to  teach  us  that  after  baptism  assiduous  prayer  is 
necessary  for  the  faithful,  that  they  may  really 
enter  into  heaven.  For  although  in  baptism  the 
sins  are  blotted  out,  still  there  remains  the  propen¬ 
sity  to  sin,  which  makes  war  inwardly;  there  re¬ 
main  the  world  and  the  devil,  which  assail  us  out¬ 
wardly;  nor  shall  we  be  able  to  withstand  such 
and  so  many  enemies  without  prayer,  without  in¬ 
cessant  prayer.  In  the  second  place,  to  teach  us 
that  if  our  baptism  opens  heaven  for  us,  this  is 
owing  to  the  prayer  of  Christ.  St.  Matthew, 
therefore,  says  that  ‘the  heavens  were  opened  to 
him’.  Not  that  they  will  not  be  opened  to  us,  but 
that  they  will  be  opened  to  us  all,  on  his  account. 

Christ  being  baptized,  the  Holy  Ghost  descended  upon 
him  in  the  form  of  a  dove. 

Christ  having  been  baptized,  while  still  pray¬ 
ing,  the  Holy  Ghost  descended  upon  him  in  the 
form  of  a  dove:  “The  Holy  Ghost  descended  in  a 


THE  BAPTISM  OF  CHRIST. 


^75 


bodily  shape  as  a  dove  upon  him”  (Luke  III,  22). 
Let  us  examine  attentively  all  the  particulars  of 
this  fact,  and  the  mysteries  which  are  included 
in  it. 

The  Holy  Ghost  came  upon  Christ,  to  show  in 
him  what  would  afterwards  be  realized  in  all  those 
who  would  be  baptized  with  the  baptism  of  Christ, 
who  would  all  likewise  receive  the  Holy  Ghost, 
provided  they  were  not  wanting  in  the  due  dis¬ 
positions.  He  came  under  a  visible  shape,  ‘a 
bodily  shape’,  in  order  that  his  invisible  coming 
upon  all  the  others  baptized  might  be  more  easily 
and  more  firmly  believed  by  us.  For  God,  by 
accommodating  himself  to  our  nature,  wished  to 
introduce  us  to  the  knowledge  of  insensible  and 
supersensible  things  by  means  of  the  sensible.  He 
came  descending  from  on  high,  to  signify  that 
‘every  best  gift  is  from  above,  coming  down  from 
the  Father  of  lights’  (James  I,  17).  He  came  in 
the  form  of  a  dove  for  four  reasons.  First,  because 
the  dove  is  .simple,  not  having  fraud  or  deceit,  and 
so  expresses  the  disposition  required  for  one  who 
approaches  baptism,  that  is,  that  he  come  with  a 
sincere  mind,  and  not  deceitfully:  “For  the  holy 
spirit  of  discipline  will  flee  from  the  deceitful” 
(Wisd.  I,  5).  Second,  the  dove  is  gentle  and 
peaceful,  and  shows  thereby  the  effect  of  baptism, 
which  is  to  reconcile  us  with  God.  Third,  the 
dove  is  all  loving  and  does  not  live  solitary,  but  in 
company  with  others,  and  is  therefore  a  symbol  of 
the  society  of  the  faithful,  or  the  Church,  for  which 
reason  in  the  Canticles  the  Church  is  called  a  dove: 
‘One  is  my  dove.’  But  the  constitution  of  the 


2 j6  JESUS  CHRIST  THE  WORD  INCARNATE. 

Churcli  is  the  fruit  of  baptism,  since  by  baptism 
men  become  her  members,  and  are  incorporated  in 
Christ  her  head;  and  she  has  in  it  that  salutary 
bath,  and  that  word  of  life,  which  purifies  and 
sanctifies  and  renders  her  without  spot  or  wrinkle, 
all  beautiful,  all  glorious,  and  worthy  therefore  of 
Jesus  Christ  her  divine  Spouse:  “Christ  loved  the 
Church,  and  delivered  himself  up  for  it,  that  he 
might  sanctify  it,  cleansing  it  by  the  laver  of 
water  in  the  word  of  life,  that  he  might  present  to 
himself  a  glorious  Church,  not  having  spot  or 
wrinkle,  nor  any  such  thing,  but  that  it  should  be 
holy  and  without  blemish”  (Eph.  V,  25  ...  27). 
Fourth,  because  the  dove  serves  wonderfully  by  its 
natural  qualities  to  express  the  seven  gifts  of  the 
Holy  Ghost.  It  loves  to  dwell  near  streams,  and 
often  dives  into  their  waters  ;  and  this  property 
serves  to  express  the  gift  of  wisdom,  in  virtue  of 
which  the  saints  abide  willingly  near  the  streams 
of  the  holy  scriptures,  and  by  diving  into  the 
understanding  of  them,  attain  a  very  deep  know¬ 
ledge  of  divine  things.  The  dove  selects  for  itself 
the  better  grains  and  rejects  the  inferior;  and  this 
property  serves  to  express  the  gift  of  knowledge, 
in  virtue  of  which  the  saints  know  how  to  distin¬ 
guish  sound  from  unsound  doctrines,  and  by  these 
alone  they  are  nourished.  The  dove,  too,  hatches 
and  kindly  feeds  broods  that  are  not  its  own;  and 
this  property  serves  to  express  the  gift  of  counsel, 
in  virtue  of  which  the  saints  are  wont  with  instruc¬ 
tion  and  example  to  feed  those  even,  who  by  their 
sins  have  become  an  alien  progeny,  that  is,  no 


THE  BAPTISM  OK  CHRIST. 


2  77 


longer  children  of  God,  but  of  the  demon:  “He 
that  committeth  sin,  is  of  the  devil”  (i  John  III, 
8).  “You  are  of  your  father  the  devil,  and  the 
desires  of  your  father  you  will  do”  (John  VIII, 
14).  The  dove  does  not  lacerate,  nor  injure  with 
its  bill;  and  this  property  serves  to  express  the  gift 
of  understanding,  in  virtue  of  which  the  word  of 
God  proceeds  from  the  mouth  of  the  saints  whole 
and  unadulterated,  not  torn  or  maimed,  nor  cor¬ 
rupted  in  a  thousand  shapes  as  from  the  mouth  of 
heretics.  The  dove  is  without  gall,  is  not  cross, 
not  fierce,  but  quite  agreeable;  and  this  property 
serves  to  express  the  gift  of  piety,  in  virtue  of  which 
the  saints  also  are  without  all  bitterness,  and  all 
unreasonable  anger  against  their  neighbors.  The 
dove  loves  to  make  its  nest  in  the  clefts  of  a  rock, 
and  this  property  serves  to  express  the  gift  of  for¬ 
titude,  in  virtue  of  which  the  saints  willingly 
dwell  in  the  wounds  of  Christ,  which  are  a  most 
solid  rock:  “But  the  rock  was  Christ”  (1  Cor.  X, 
4).  Here  they  place  their  nest,  that  is,  here  they 
have  their  refuge,  their  comfort,  their  hope:  “My 
dove  in  the  clefts  of  the  rock,  in  the  hollow  places 
of  the  wall”  (Cant.  II,  14).  The  dove  has  a 
plaint  for  its  song,  and  lastly  this  property  serves 
to  express  the  gift  of  fear,  in  virtue  of  which  the 
saints  never  cease  to  mourn  and  bewail  their  errors. 

As  soon  as  Christ  was  baptized,  a  voice  was  heard 

from  heaven. 

As  soon  as  Christ  was  baptized,  a  voice  from 
heaven  was  heard,  saying,  ‘This  is  my  beloved 
Son,  in  whom  I  am  well  pleased’.  Thus  in  the 


278  JESUS  CHRIST  THE  WORD  INCARNATE. 


baptism  of  Christ  all  the  three  persons  of  the  most 
holy  Trinity  manifested  themselves  in  some  man¬ 
ner:  the  Holy  Ghost  in  the  likeness  of  a  dove;  the 
Father  in  the  voice  that  resounded  from  on  high; 
the  Son  in  the  human  nature  assumed  by  him. 
Aim  why  so?  Because  the  baptism  of  Christ  was 
the  model  of  ours,  which  was  to  be  conferred 
explicitly  in  the  name  and  in  the  power  of  the 
three  divine  persons:  “Go  ye,  therefore,  and  teach 
all  nations,  baptizing  them  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost’  ’ 
(Mat.  XXVIII,  19).  But  see  how  fittingly  the 
Father  willed  to  be  pointed  out  with  the  sound  of 
the  voice.  For  it  is  proper  of  the  Father  to  pro¬ 
duce  the  Word,  that  is,  to  speak  his  eternal  word. 
And  this  word,  which  the  Father  speaks  from  all 
eternity,  is  the  substantial  word,  the  infinite  word, 
and  the  adequate  expression  of  the  whole  perfection 
of  the  Father,  who  utters  it,  and  is  nought  else 
than  his  only-begotten  Son.  We  see  from  this, 
that  the  voice  of  the  Father  proclaimed  precisely 
the  filiation  of  his  beloved  Word  by  saying:  ‘This 
is  my  beloved  Son’.  But  why  especially  at  Christ’s 
baptism  did  the  Father  proclaim  his  sonsliip?  It 
was  to  disclose  to  us  the  wonderful  regeneration 
that  is  wrought  in  us  at  our  baptism,  by  which  we 
are  born  again  adopted  children  of  God,  and 
adopted  children  to  the  likeness  of  the  natural  Son 
of  God,  whose  second-born  brethren  we  become: 
“For  whom  he  foreknew,  he  also  predestinated  to 
be  made  conformable  to  the  image  of  his  Son,  that 
he  might  be  the  first-born  among  many  brethren” 
(Rom.  VIII,  29). 


Chapter  L. 


Christ’s  Intercourse  on  Earth. 

Christ  did  not  wish  to  lead  a  solitary  life  on 
earth,  but  wished  to  treat  with  men:  “After  this 
he  was  seen  on  earth  and  conversed  with  men” 
(Baruch  III,  38).  The  reason  of  this  was  because 
the  tenor  of  his  life  had  to  be  conformable  to  the 
end  of  the  incarnation,  for  which  he  had  come  into 
this  world.  Now  why  had  he  come  into  the 
world  ?  First  of  all  to  manifest  the  truth.  He 
himself  says:  “For  this  was  I  born,  and  for  this 
cause  came  I  into  the  world,  that  I  should  give 
testimony  to  the  truth”  (John  XVIII,  37).  It  was 
proper,  therefore,  that  he  should  not  be  concealed, 
but  should  go  forth  in  public  and  propound  his 
doctrines  publicly.  He  was  come  to  deliver  men 
from  sin:  “Christ  Jesus  came  into  this  world  to 
;.save  sinners”  (1  Tim.  I,  15).  It  was  proper, 
therefore,  for  our  example  and  for  our  comprehend¬ 
ing  much  better  the  ardor  of  his  charity,  that  he 
should  go  himself  from  city  to  city,  from  village 
to  village,  in  search  of  poor  sinners,  as  a  good 
physician  who  comes  in  person  near  the  sick  whom 
he  wishes  to  cure,  or  like  a  good  shepherd  who 
goes  himself  in  search  of  the  strayed  sheep,  without 
waiting  for  it  to  return  to  the  fold  of  itslf.  Lastly, 
he  had  come,  that  through  him  we  might  have 

(279) 


280  JESUS  CHRIST  THE  WORD  INCARNATE. 


access  to  the  divine  Father:  “For  through  him  we 
have  both  access  in  one  spirit  to  the  Father” 
(Eph.  II,  18).  It  was  well,  then,  that  he  should 
treat  familiarly  with  men,  that  they  might  approach 
him  with  all  confidence,  notwithstanding  the  sins 
that  may  have  defiled  them.  That  he  succeeded 
in  his  purpose,  is  evident  from  what  the  gospel 
relates:  “And  it  came  to  pass,  as  he  was  at  table 
in  the  house,  behold  many  publicans  and  sinners 
came  and  sat  down  with  Jesus  and  his  disciples” 
(Mat.  IX,  io). 

Still  it  is  true  that  Christ  was  accustomed  to 
withdraw  from  time  to  time  from  the  crowds,  and 
retire  into  solitude.  He  did  this  for  three  reasons, 
as  we  read.  Sometimes  to  recruit  the  body,  as 
when  he  invited  the  disciples  to  go  aside  with  him 
to  rest  a  little  from  the  fatigues  which  they  had 
borne:  “Come  ye  apart  into  a  desert  place  and  rest 
a  little;  for  there  were  many  coming  and  going, 
and  they  had  not  so  much  as  time  to  eat”  (Mark 
VI,  31).  Sometimes  to  avoid  the  vain  honors  of 
men:  “When  he  perceived  that  they  would  come 
and  take  him  by  force,  and  make  him  king,  he 
fled  again  into  the  mountain  himself  alone”  (John 
VI,  15).  Most  frequently  for  the  sake  of  praying: 
“And  it  came  to  pass  in  those  days,  that  he  went 
out  into  a  mountain  to  pray,  and  he  passed  the 
whole  night  in  the  prayer  of  God”  (Euke  VI,  12). 
All  these  things  he  did  too  for  our  instruction;  but 
especially  that  men  devoted  to  the  ministry  of  the 
apostleship  might  learn  from  his  example,  to  retire 
from  time  to  time  from  public,  for  some  of  the 
reasons  we  have  above  mentioned. 


CHRIST’S  INTERCOURSE  ON  EARTH. 


28l 


In  what  respect  Christ  differed  from  the  Baptist. 

As  Christ  did  not  wish  to  live  in  the  desert  like 
the  Baptist,  so  neither  did  he  wish  to  appear  like 
him,  clothed  with  hair-cloth,  in  continual  fasts, 
constant  watchings  and  other  such  rigors  of  pen¬ 
ance.  Hence  he  himself  declared  that  John  had 
come  ‘neither  eating  nor  drinking’,  whilst  the  Son 
of  man  had  come  ‘eating  and  drinking’.  Christ, 
therefore,  chose  a  kind  of  life  less  austere,  as  that 
was  more  suitable  to  his  design.  He  wished,  as 
we  have  seen,  to  live  and  converse  with  us.  Now 
is  there  anything  that  contributes  so  much  to  gain 
the  love  and  confidence  of  those,  with  whom  we 
live,  as  to  adapt  ourselves  as  much  as  possible  to 
their  manner  of  life?  Look  at  the  great  Apostle 
St.  Paul,  how  he  made  himself  all  to  all,  just  to 
win  the  minds  of  those  with  whom  he  dealt,  and 
thus  to  save  them:  “To  the  weak  I  became  weak, 
that  I  might  gain  the  weak.  I  became  all  things 
to  all  men,  that  I  might  save  all”  (1  Cor.  IX,  22). 
For  this  reason,  then,  Christ  also  was  pleased  to 
live  the  ordinary  mode  of  life  of  men.  He  would 
eat  like  them,  dress  like  them,  be  present  at  their 
conversations,  at  their  feasts,  at  their  banquets, 
even  at  their  weddings.  In  a  word,  he  wished  as 
far  as  possible  to  be  like  them,  in  order  to  make 
them  like  to  himself. 

Christ  chose  for  himself  a  poor  life. 

Christ  chose  for  himself  a  poor  life  to  such  an 
extent,  that  he  could  say,  ‘the  foxes  have  their 
holes,  and  the  birds  of  the  air  nests,  but  the  Son 
of  man  hath  not  where  to  lay  his  head’  (Mat. 


282  JESUS  CHRIST  THE  WORD  INCARNATE. 

VIII,  20) .  Thus  was  it  expedient  that  he  should 
do:  First,  to  teach  us  that  he  who  makes  profession 
of  preaching  the  word  of  God,  in  order  that  he 
may  be  able  to  attend  more  freely  and  more  earn¬ 
estly  to  this  ministry,  should  be  untrammeled  with 
the  cares  and  anxieties  of  the  world,  a  thing  not 
possible  for  him  who  possesses  riches.  On  this 
account,  when  Christ  sent  his  disciples  to  preach, 
he  said  to  them:  “Do  not  possess  gold,  nor  silver, 
nor  money  in  your  purses”  (Mat.  X,  9).  Second¬ 
ly,  because,  as  he  underwent  corporal  death  to  give 
us  spiritual  life,  so  he  wished  to  sustain  corporal 
poverty  to  confer  on  us  spiritual  riches:  “For  you 
know  the  grace  of  our  Ford  Jesus  Christ,  that 
being  rich,  he  became  poor  for  your  sakes,  that 
through  his  poverty  you  might  be  rich”  (2  Cor. 
VIII,  9).  Thirdly,  lest  some  men,  at  seeing  him 
rich,  might  believe  that  his  riches  were  the  fruit 
which  he  derived,  and  the  end  which  he  had  in 
his  preaching.  He  wished,  therefore,  with  his 
poverty  to  remove  from  them  all  occasion  of  being 
mistaken,  or  of  calumniating  him  on  this  point. 
Fourthly,  that  the  more  he  was  unprovided  with 
human  means,  by  condition  of  his  poverty,  the 
more  conspicuous  might  the  power  of  the  divinity 
appear  in  the  accomplishment  of  the  great  work 
he  did  of  redeeming  and  renewing  the  world. 

Christ  willed  to  demean  himself  according  to  the  law. 

In  his  life  Christ  willed  to  demean  himself  in 
all  things  according  to  the  precepts  of  the  law,  as 
one  who  was  come,  not  to  destroy  the  law,  but  to 


CHRIST’S  INTERCOURSE  ON  EARTH.  283 

fulfil  it:  “Think  not,  that  I  am  come  to  destroy 
the  law  or  the  prophets.  I  am  not  come  to  destroy, 
but  to  fulfil”  (Mat.  V,  17).  To  signify  this,  he 
even  wished  to  be  circumcised,  as  circumcision' 
was,  as  it  were,  a  public  protest  of  wishing  to 
observe  the  law.  Hence  St.  Paul  had  to  say  that 
he  who  was  circumcised  was  a  debtor  of  the  whole 
law:  “And  I  testify  again  to  every  man  that  cir- 
cumciseth  himself,  that  he  is  a  debtor  to  do  the 
whole  law”  (Gal.  V,  3).  But  Christ  was  superior 
to  all  law.  Why  then  did  he  thus  submit  to  it? 
To  show  that  he  did  not  disapprove,  but  even 
approved  of  the  ancient  law;  to  take  from  the  Jews 
every  pretext  of  maligning  him,  and  to  bring  men 
back  from  the  slavery  of  the  law  to  the  freedom  of 
the  children  of  God:  “God  sent  his  Son  made  of  a 
woman,  made  under  the  law,  that  he  might  redeem 
those  who  were  under  the  law,  that  we  might 
receive  the  adoption  of  sons”  (Gal.  IV,  4,  5). 
But  above  all,  to  let  us  see  that  he  was  come,  as 
has  been  said,  not  to  destroy  the  law  by  violating 
its  precepts,  but  to  give  it  its  completion.  This 
he  did  by  observing  it  himself,  who  was  the  prin¬ 
ciple  of  the  law  and  the  term  to  which  it  was 
ordained,  by  verifying  in  himself  what  had  been 
foretold  and  promised  in  its  figures,  and  by  trans¬ 
forming  it  from  the  imperfection  of  the  old  cov¬ 
enant  into  the  perfection  of  the  new;  from  the  law 
of  types  and  of  shadows  into  the  law  of  truth  and 
of  light;  from  the  law  of  fear  into  the  law  of  love; 
from  the  weak  and  inefficacious  law,  in  which  sin 
therefore  abounded,  into  the  most  powerful  and 


284  JESUS  CHRIST  THE  WORD  INCARNATE. 

most  efficacious  law,  in  which  the  divine  power  of 
divine  grace  abounded  and  superabounded:  “Now 
the  law  entered  in,  that  sin  might  abound;  but 
where  sin  abounded,  grace  hath  abounded  more” 
(Rom.  V,  20). 


Chapter  U. 

Christ’s  Temptations. 

Let  us  reflect  a  while  on  the  temptations  of 
Christ,  and  why  he  willed  to  be  tempted  by  the 
devil.  First,  it  was  for  our  aid  against  temptations. 
With  his  temptations  he  wished  to  overcome  our 
temptations,  as  with  his  death  he  overcame  our 
death.  For  as  St.  Gregory  in  one  of  his  homilies 
says:  “It  was  not  unworthy  of  our  Redeemer,  who 
had  come  to  be  put  to  death,  that  he  willed  to  be 
tempted.  For  it  was  just,  that  he  should. overcome 
our  temptations  with  his  temptations,  as  he  had 
come  to  conquer  our  death  by  his  death,” 
Secondly,  it  was  to  make  us  more  cautious,  so  that 
no  one,  however  holy  he  may  be,  may  deem  him¬ 
self  secure  and  exempt  from  temptation.  For  this 
reason  also  he  wished  to  be  tempted  after  baptism, 
that  we  might  understand,  as  St.  Hilary  says,  that 
in  us,  who  are  sanctified,  the  attacks  of  the  devil 
are  the  fiercest,  because  a  victory  over  the  saints 
is  more  to  his  liking,  and  that  hence  the  more  we 
strive  to  dedicate  ourselves  to  the  divine  service, 
the  more  prepared  we  should  be  to  sustain  the 
assaults  of  the  tempter,  according  to  that  counsel 
of  Ecclesiasticus  :  “Son,  when  thou  comest  to  the 
service  of  God,  stand  in  justice  and  in  fear,  and 
prepare  thy  soul  for  temptation”  (Eccl.  II,  i). 

(285) 


286  JESUS  CHRIST  THE  WORD  INCARNATE. 


Thirdly,  that  from  his  example  we  might  learn  in 
what  way  we  can  and  must  repel  and  overcome  the 
temptations  of  the  enemy.  “Christ”,  says  St. 
Augustine,  “exposed  himself  to  the  devil  to  be 
tempted,  that  he  might  be  a  mediator  to  overcome 
his  temptations,  not  only  by  assistance,  but  also 
by  example.”  Fourthly,  that  we  might  conceive 
more  confidence  of  obtaining  from  him  mercy  and 
seasonable  aid  in  our  weakness,  whilst  we  behold 
him  also  our  Pontiff,  although  most  High  and 
Divine,  yet  suffering  and  being  tempted  even  as 
ourselves:  “For  we  have  not  a  high-priest,  who 
cannot  have  compassion  on  our  infirmities,  but  one 
tempted  in  all  things  like  as  we  are,  yet  without 
sin.  Let  us  go,  therefore,  with  confidence  to  the 
throne  of  grace,  that  we  may  obtain  mercy,  and 
find  grace  in  seasonable  aid”  (Heb.  IV,  15,  16). 

The  place  in  which  Christ  was  tempted  was  the  desert. 

He  who  is  solitary  is  usually  attacked  with  the 
most  violence  by  the  malignant  spirit.  For  this 
reason,  therefore,  Christ  willed  to  go  into  the  des¬ 
ert,  in  order  to  enter,  as  it  were,  into  the  battle¬ 
field  to  contend  with  the  enemy.  St.  Ambrose  in 
discoursing  on  this  point  says:  “Christ  was  led 
into  the  desert  designedly,  that  he  might  pro¬ 
voke  the  devil.  For  unless  he  had  combated,  he 
would  not  have  conquered  for  me.”  Besides,  as 
the  same  St.  Ambrose  observes,  Christ  wished  by 
this  to  point  out  to  11s  the  opposition  that  exists 
between  the  old  Adam  and  himself  the  new  Adam. 
The  former  was  tempted  in  the  earthly  paradise, 


CHRIST’S  TEMPTATIONS. 


287 


and  overcome-  by  the  temptation;  in  punishment 
he  was  exiled  from  thence  with  all  his  descendants, 
and  driven  into  a  desert  land,  that  was  cursed  and 
strewn  with  brambles  and  thorns.  Christ,  on  the 
contrary,  was  tempted  in  a  desert,  and  having 
gained  a  complete  victory  over  the  devil,  freed  the 
first  Adam  and  his  race  from  exile,  and  opened  for 
them  the  gates  of  paradise,  not  of  the  earthly,  but, 
what  is  incomparably  more,  of  the  celestial  para¬ 
dise.  Finally,  the  divine  Saviour  wished  that  we 
should  learn  from  his  example,  that  not  every 
occasion  of  temptation  is  to  be  avoided.  To  under¬ 
stand  this  rightly,  we  must  distinguish  well  two 
occasions  of  temptations.  One  is  on  our  own  part, 
and  is  that  in  which  the  demon  tempts  us  for  the 
reason,  that  in  it  he  finds  us  to  be  weaker,  more 
ready  to  fall,  more  liable  to  be  taken  in  his  snares, 
and  this,  as  is  evident,  is  at  the  same  time  an 
occasion  of  temptation  and  an  occasion  of  sin,  and 
consequently  is  to  be  avoided  by  us  with  all  care. 
The  other  is  on  the  part  of  the  demon,  and  is  that 
in  which  he  tempts  us  through  rage  and  envy, 
which  he  feels  more  furious  when  seeing  us  en¬ 
gaged  at  some  work  of  more  signal  virtue.  Who 
does  not  see  that  such  an  occasion  is  not  to  be 
avoided?  We  should  rather  meet  it  courageously, 
trusting  in  the  help  of  God,  for  it  is  the  Holy 
Spirit  that  counsels  and  urges  us  to  encounter  it. 
Hence  it  is  written  of  Jesus  himself,  that  he  was 
led,  that  he  was  urged  by  the  Holy  Spirit  into  the 
desert,  that  is  to  say,  into  the  place  where  he  was 
to  be  tempted:  “Then  Jesus  was  led  by  the  Spirit 


288  ’  JESUS  CHRIST  THE  WORD  INCARNATE. 

into  tlie  desert  to  be  tempted  by  the  devil”  (Mat. 
IV,  i).  “And  immediately  the  Spirit  drove  him 
out  into  the  desert”  (Mark  I,  12). 

The  time  in  which  Christ  was  tempted. 

The  time  in  which  the  temptation  of  Christ 
took  place,  was  after  he  had  fasted  forty  days  and 
forty  nights:  “And  when  he  had  fasted  forty  days 
and  forty  nights,  he  was  afterwards  hungry.  And 
the  tempter  coming,  said  to  him:  ‘If  thou  be  the 
Son  of  God,  command  that  these  stones  be  made 
bread’.”  (Mat.  IV,  2,  3.)  What  did  he  intend  tc 
teach  us  by  this  ?  First,  that  those  who  apply 
seriously  to  subdue  their  flesh  with  long  and  vig¬ 
orous  fasts,  should  not  on  that  account  flatter  them¬ 
selves,  that  they  also  have  not  to  suffer  molestations 
from  the  adversary,  but  are  even  frequently  attacked 
by  him  with  more  fury.  Secondly,  that  the  devil, 
especially  with  the  more  perfect,  is  wont  to  watch 
very  cunningly,  and  choose  the  time  which  is  most 
favorable  for  him  to  attack  them.  Notice  what  he 
did  with  Christ.  During  all  those  forty  days  he 
did  not  approach  him.  When  was  it  that  he  ad¬ 
vanced  to  tempt  him?  It  was  when  Christ  began 
to  feel  the  pangs  of  hunger:  “He  was  afterwards 
hungry.  And  the  tempter  coming,  said  to  him, 
etc.”  Thirdly.  But  more  than  all  Christ  by  his 
example  wished  to  make  us  understand,  how  im¬ 
portant  it  is,  that  we  also  should  arm  ourselves 
against  temptations  with  fasting,  and  in  general 
by  mortifying  our  bodies  by  bringing  them  under 
subjection,  and  how  necessary  this  is  especially  for 


CHRIST’S  TEMPTATIONS. 


28q 


those  who  have  the  office  of  preaching  to  others, 
so  that  it  might  not  happen  to  them,  as  the  Apostle 
feared  for  himself,  that  after  having  preached  to 
others  they  should  become  reprobate  themselves  : 
“I  chastise  my  body  and  bring  it  into  subjection, 
lest  perhaps,  when  I  have  preached  to  others, 
I  myself  should  become  reprobate”  (i  Cor.  IX,  27). 

The  manner  and  order  of  Christ’s  temptations. 

As  the  devil  is  very  cunning,  he  does  not  pro¬ 
ceed  with  all  alike  in  proposing  his  suggestions, 
but  differently  according  to  the  various  conditions 
and  different  circumstances  in  which  those  are 
found,  whom  he  wishes  to  tempt.  Hence  it  is, 
that  at  the  first  onset  he  does  not  suggest  grievous 
sins  to  spiritual  persons,  but  begins  with  smaller 
ones,  and  then  advances  step  by  step,  by  drawing 
them  into  greater.  We  see  he  acted  thus  with  our 
first  parents.  First  he  solicited  them  to  taste  the 
forbidden  apple,  saying:  “Why  hath  God  com¬ 
manded  you  that  you  should  not  eat  of  every  tree 
of  paradise?”  Next  he  tempted  them  with  vain 
glory,  saying:  “Your  eyes  will  be  opened.” 
Lastly  he  tempted  them  with  pride,  by  adding  : 
“You  shall  be  like  gods,  knowing  good  and  evil.” 
This  same  order  he  observed  also  in  the  temptation 
of  Christ.  He  began  with  that  which,  within 
certain  limits,  may  be  sought  for  even  by  spiritual 
men,  namely,  food  proper  for  the  sustenance  of 
the  body.  He  then  proceeded  011  to  that  in  which 
spiritual  men  also  fail  sometimes,  which  is  to  per¬ 
form  some  work,  good  indeed  in  itself,  but  done 
19 


290  JESUS  CHRIST  THE  WORD  INCARNATE. 


for  ostentation.  Lastly  lie  ended  with  that  which 
cannot  take  place  in  spiritual  men,  but  only  in 
carnal  men,  which  is  to  love  riches  and  the  glory 
of  this  world  so  far  as  to  the  contempt  of  God. 
Notice,  in  fact,  that  in  this  third  temptation  he 
did  not  say,  as  in  the  two  preceding  ones:  “If  thou 
be  the  Son  of  God”,  because  in  this  he  proposed 
a  thing,  which  is  no  longer  consistent  for  one  who 
is  in  the  state  of  grace,  and  consequently  a  son  of 
God  by  adoption.  Still  the  divine  Saviour  willed 
to  be  tempted  even  in  this  guise,  that  every  kind 
of  temptation  might  be  borne  and  overcome  by  11s. 

Here  we  should  bear  in  mind  two  things  re¬ 
garding  the  manner  in  which  Christ  resisted  the 
tempter.  The  first  is  that  he  repulsed  him  by  op¬ 
posing  against  him,  not  the  force  of  his  omni¬ 
potence,  but  the  testimonies  of  the  law.  He  did  so, 
in  order  to  bring  more  honor  to  man  and  more 
punishment  to  the  devil,  having  conquered  the 
enemy  of  the  human  race  by  fighting,  not  as  God, 
but  as  man;  or,  as  St.  Leo  in  one  of  his  sermons 
expresses  the  same  thought:  “That  by  this  he 
might  honor  man  the  more,  and  punish  the  adver¬ 
sary  the  more,  when  the  enemy  of  the  human  race 
was  vanquished,  not  as  though  by  God,  but  as 
though  by  man.”  The  other  thing  is,  that  in  the 
first  and  second  temptation  Jesus  Christ  answered 
the  devil  without  becoming  indignant  or  repri¬ 
manding  him.  But  when  the  devil  had  the  bold¬ 
ness  to  usurp  the  honor  due  to  God,  by  saying: 
“All  these  will  I  give  thee,  if  falling  down  thou 
wilt  adore  me,”  he  became  highly  indignant  and 


CHRIST’S  TEMPTATIONS. 


29I 


drove  him  away,  saying:  “Begone,  Satan.”  By 
this  Jesus  wished  to  teach  us,  how  we  too  should 
bear  our  injuries  with  longanimity;  but  as  for  in¬ 
juries  to  God  we  are  not  to  allow  ourselves  even  to 
listen  to  them. 


Chapter  UI. 


Christ’s  Preaching. 

Christ  willed  to  confine  his  preaching  to  the 
Jews  only,  and  not  to  extend  it  also  to  the  gentiles; 
and  chiefly  for  four  reasons.  First,  to  show  that 
his  coining  brought  the  fulfilment  of  the  ancient 
promises  made  to  the  Jews,  not  to  the  gentiles: 
“For  I  say  that  Christ  Jesus  was  minister  of  the 
circumcision,  that  is  to  say,  apostle  and  preacher 
of  the  circumcised,  for  the  truth  of  God,  to  confirm 
the  promises  made  to  the  fathers”  (Rom.  XV,  8). 
Secondly,  to  show  that  his  coming  was  from  God. 
For  that,  which  proceeds  from  God,  proceeds  with 
order.  Now  due  order  required  that  the  doctrine 
of  Christ  should  be  propounded  first  to  the  Jews, 
who  were  the  nearest  to  God  by  faith  and  the  wor¬ 
ship  of  the  only  and  true  God,  and  then  be  trans¬ 
mitted  from  them  to  the  gentiles.  Thus  in  the 
celestial  hierarchy  the  divine  illustrations  are  com¬ 
municated  first  to  the  higher  angels,  and  then  by 
their  means  to  the  lower  angels.  Nor  did  Christ 
himself  intend  to  intimate  anything  else,  when  he 
said  that  he  was  not  sent  but  to  the  lost  sheep  of 
the  house  of  Israel:  “I  was  not  sent  but  to  the 
sheep  that  are  lost  of  the  house  of  Israel”  (Mat. 
XV,  24).  In  explaining  these  words,  St.  Jerome 
observes  that  he  did  not  say  this,  as  if  he  had  not 

(292) 


CHRIST’S  PREACHING. 


293 


been  sent  at  all  to  the  gentiles,  but  that  he  was 
sent  to  Israel  first.  Thirdly,  that  the  Jews  might 
have  no  excuse  to  shield  their  perfidy  in  rejecting 
the  Saviour  and  his  doctrine.  The  coining  of 
Christ  had  to  be  announced  to  the  Jews  first,  says 
the  same  St.  Jerome,  so  that  they  might  have  no' 
just  excuse  saying,  that  they  had  rejected  the  Lord 
for  the  reason  that  he  had  sent  apostles  to  the 
nations  and  to  the  Samaritans.  Fourthly,  because 
Christ,  by  the  victory  which  he  gained  011  the  cross, 
merited  power  and  dominion  over  the  nations  : 
“And  he  that  shall  overcome  ....  to  him  I  will 
give  power  over  the  nations  ....  even  as  I  received 
from  my  Father”  (Apoc.  II,  26,  28).  Christ  him¬ 
self  spoke  these  words  in  the  Apocalypse.  St. 
Paul  too  testified  that  ‘God  also  hath  exalted  him 
.  .  .  .  that  in  the  name  of  Jesus  every  knee  should 
bend  ....  and  that  every  tongue  should  confess 
that  the  Lord  Jesus  Christ  is  in  the  glory  of  God 
the  Father’  (Philipp.  II,  9,  10,  11).  But  why  did 
he  so  much  exalt  him  ?  Because  ‘he  humbled 
himself,  becoming  obedient  unto  death,  even  the 
death  of  the  cross.’  For  this  reason,  then,  he  did 
not  wish  that  his  doctrine  should  be  preached  to 
the  nations  before  his  passion;  but  after  his  pas¬ 
sion,  on  the  contrary,  he  said  to  his  disciples:  “Go 
ye,  therefore,  and  teach  all  nations”  (Mat. 
XXVIII,  19). 

The  prophecies  of  Isaias  fulfilled. 

Consider  that  in  Christ  was  verified  perfectly 
whatever  the  prophet  Isaias  had  foretold  of  him  : 
“Behold  I  have  given  thee  to  be  the  light  of  the 


294  JESUS  CHRIST  THR  WORD  INCARNATE. 


gentiles,  that  thou  may  est  be  my  salvation  even  to 
the  farthest  ends  of  the  earth”  (Is.  XI.JX,  6). 
And  afterwards  the  holy  old  man  Simeon  ex¬ 
claimed:  “My  eyes  have  seen  thy  salvation,  which 
thou  hast  prepared  before  the  face  of  all  people, 
a  light  to  the  revelation  of  the  gentiles  and  the 
glory  of  thy  people  of  Israel”  (Fuke  II,  30,  31). 
For,  indeed,  Christ  was  most  truly  a  light  and 
salvation  to  the  nations  also,  although  he  did  not 
preach  to  them  himself  directly,  but  by  means  of 
his  disciples.  Nor  does  this  redound  to  his  dis¬ 
credit,  as  though  it  implied  weakness  in  him. 
Quite  the  contrary.  Neither  is  it  a  sign  or  an 
effect  of  less,  but  of  greater  power,  to  be  able  to 
act  through  others  rather  than  by  one’s  self.  Thus, 
for  example,  the  power  of  a  general  who  fights  by 
means  of  his  soldiers  is  greater  than  that  of  the 
soldiers  themselves,  who  go  to  face  the  enemy. 
Much  more  then  is  this  proved,  when  he  that 
operates  by  means  of  others,  communicates  to  them 
the  power  which  they  have.  Thus  the  power  of 
a  monarch,  who  governs  by  means  of  his  ministers, 
is  greater  than  that  of  the  ministers,  who  govern 
in  virtue  of  the  authority  which  they  have  received 
from  him.  Wherefore,  when  Jesus  Christ,  to  effect 
the  conversion  of  the  gentiles,  made  use  of  his  dis¬ 
ciples  as  instruments,  and  could  infuse  into  their 
words  so  much  force  to  draw  people  to  him  with¬ 
out  number,  although  very  far  off,  and  in  spite  of 
their  being  opposed  by  a  thousand  obstacles;  when 
I  say,  that  Jesus  operated  in  this  manner,  it  is 
plain  that  his  divine  power  was  not  in  the  least 


CHRIST’S  PREACHING. 


295 


obscured,  but  appeared  much  more  bright  and 
much  more  admirable.  Moreover,  in  preaching  to 
the  Jews,  Christ  manifested  his  power  in  many 
ways.  St.  Matthew  says  of  him:  “That  he  was 
teaching  them  as  one  having  authority”  (Mat. 
VII,  29).  And  St.  Tuke  adds  that  “They  were 
astonished  at  his  doctrine,  for  his  word  was  with 
power”  (Tuke  IV,  32).  He  manifested  it  in  the 
miracles  which  he  performed  in  confirmation  of 
his  doctrine.  He  manifested  it  in  the  efficacy  of 
persuading  even  the  most  obstinate,  of  confounding 
even  the  most  arrogant.  He  manifested  it  in  the 
authority  with  which  he  spoke,  1  not  as  their 
Scribes  and  Pharisees’,  but  as  one  having  mastery 
over  the  law:  “But  I  say  to  you”  (Mat.  V,  22). 
Finally  he  manifested  it  in  the  most  holy  examples 
of  every  virtue,  with  which  he  accompanied  and 
confirmed  the  doctrines  which  he  proposed  with 
his  words. 

« 

Christ  was  fearless  in  his  preaching. 

Christ  in  his  preaching  did  not  fear  to  meet  the 
indignation  and  malicious  scandal  of  the  Scribes, 
the  Pharisees  and  the  chiefs  of  the  Jewish  people, 
for  although  they  would  not  accept  it,  he  ceased 
not  to  teach  in  public  the  truth  so  much  hated  by 
them,  and  to  reprove  their  vices  with  severity. 
Nor  is  this  to  be  wondered  at,  for  it  is  certain  that 
the  good  of  a  whole  multitude  is  to  be  preferred  to 
the  peace  of  some  individuals,  particularly  if  it  be 
an  unjust  and  false  peace.  Whenever,  therefore, 
there  are  those  who  by  the  debased  life  which  they 


296  JESUS  CHRIST  THE  WORD  INCARNATE. 

lead,  and  by  the  perverse  maxims  which  they  in¬ 
culcate,  impede  the  true  good  of  the  multitude,  we 
have  not  to  fear  their  resentment  when  providing 
for  the  public  good,  especially  if  one  have  the 
office  of  promulgator,  or  teacher  of  truth.  Now 
the  Scribes,  the  Pharisees  and  the  chief  priests 
were  by  their  malice  a  great  hindrance  to  the 
highest  good,  that  is,  to  the  spiritual  welfare  of 
the  people,  both  by  contradicting  the  doctrine  of 
Christ,  by  which  alone  salvation  could  be  found, 
and  by  corrupting  the  customs  of  the  people  with 
their  depravity.  On  this  account,  therefore,  the 
divine  Saviour  did  not  wish,  nor  did  it  become  him, 
to  shrink  from  drawing  down  their  anger  and  envy 
against  him.  Hence,  although  he  had  come  into 
the  world  to  cause  the  sanctification  of  all,  yet  to 
these,  through  their  own  fault,  he  was  a  stumbling 
stone,  and  a  scandal,  a  snare  and  a  ruin;  and  very 
many  of  them  dashed  against  this  stone,  fell,  and 
were  crushed,  and  very  many  remained  entangled 
and  sorely  pressed  in  this  snare,  according  to  what 
Isaias  had  already  foretold:  “And  he  shall  be  a 
sanctification  to  you;  but  for  a  stone  of  stumbling, 
and  for  a  rock  of  offence  to  the  two  houses  of 
Israel,  for  a  snare  and  a  ruin  to  the  inhabitants  of 
Jerusalem.  And  very  many  of  them  shall  stumble 
and  fall,  and  shall  be  broken  in  pieces,  and  shall 
be  snared  and  taken’'  (Is.  VIII,  14,  15). 

Christ’s  preaching  was  done  in  public. 

Christ’s  preaching  was  not  done  in  private;  but 
was  open  and  public,  as  he  himself  affirmed:  “I 


CHRIST’S  PREACHING. 


297 


have  spoken  openly  to  the  world  .  .  .  and  in  private 
I  have  spoken  nothing”  (John  XVIII,  18).  And 
certainly  it  cannot  be  called  secret  either  on  his 
part,  or  on  the  part  of  his  hearers.  Teaching  is 
said  to  be  secret  on  the  part  of  the  teacher  when 
he  intends  that  his  doctrines  may  not  come  to  the 
knowledge  of  many,  but  remain  secret.  He  may 
desire  this  for  two  motives  :  either  because  he 
wishes  to  have  no  rival  in  his  knowledge,  and  on 
that  account  is  unwilling  that  others  also  should 
get  possession  of  it,  or  because  the  nature  of  his 
doctrines  being  false  or  immoral,  he  does  not  think 
fit  to  expose  them  to  the  clear  light.  But  neither 
of  these  things  could  happen  in  Christ.  Without 
envy  he  communicates  the  treasures  of  wisdom, 
which  he  possesses,  not  feignedly  but  really  and 
infinitely,  and  conceals  from  no  one  its  worth  and 
its  beauty:  “Which  (wisdom)  I  have  learned  with¬ 
out  guile,  and  communicate  without  envy,  and  her 
riches  I  hide  not”  (Wisd.  VII,  13).  These  words 
of  the  Scripture  are  said  in  the  person  of  Christ. 
Neither  can  anything  erroneous  or  less  moral  be 
found  in  what  he  teaches,  since  he  is  truth  itself, 
and  is  come  to  bear  testimony  to  the  truth;  he  is 
purity  and  sanctity  itself,  and  is  come  into  the 
world  to  purify  and  to  sanctify  it.  On  the  part  of 
the  hearers  teaching  is  secret,  when  those  are  few 
to  whom  it  is  proposed.  But  Jesus  Christ  proposed 
his  doctrines  either  to  crowds  that  thronged  around 
him  in  the  greatest  numbers,  or  to  all  his  disciples 
in  common.  Or  if  he  also  spoke  sometimes  to  a 
few,  he  did  not  speak  only  for  those  few,  but  that 


2gS  JESUS  CHRIST  THE  WORD  INCARNATE. 

his  teachings  might  through  their  means  come  to 
the  knowledge  of  many.  The  teaching  of  Christ, 
then,  was  in  no  way  secret.  To  some,  however, 
it  may  seem  perhaps  to  have  been  so  in  regard  to 
the  manner  in  which  he  was  accustomed  to  pro¬ 
pound  the  spiritual  mysteries,  which  he  announced 
to  them,  namely,  by  way  of  similitudes  and  par¬ 
ables.  But  a  little  attentive  reflection  will  convince 
them,  that  not  even  in  this  respect  can  his  preach¬ 
ing  be  deservedly  called  secret.  If  he  made  use  of 
parables,  he  did  so  to  adapt  himself  to  the  capacity 
of  those  who  heard  him.  Just  as  a  good  teacher 
does  not  propose  the  lessons  in  the  same  manner  to 
the  scholars  of  a  more  mature  age  as  to  those  of  a 
more  tender  age,  but  differently,  suiting  them  to 
the  relative  capacity  of  both  the  older  and  younger: 
so  also  Jesus  Christ  showed  the  truth  openly  to  his 
disciples  already  advanced  in  spiritual  knowledge; 
but  to  others  who  were  not  so,  he  showed  it  under 
the  veil  of  parables.  If  this  veil  rendered  it  less 
clear,  it  is  not  to  be  imputed  to  Christ,  as  wishing 
to  keep  it  concealed,  but  to  the  condition  of  the 
hearers,  who  were  incapable  and  unworthy  of  con¬ 
templating  it  openly.  In  the  same  wise,  as  when 
the  sun  at  times  sheds  its  rays  more  languidly  on 
the  earth,  it  is  not  because  it  is  sparing  of  its  light, 
but  because  the  earth  is  not  capable  of  receiving  it 
in  all  its  lustre,  owing  to  the  mists  or  clouds,  with 
which  it  is  overhung. 

Christ  did  not  commit  his  doctrine  to  writing. 

Christ  did  not  wish  to  commit  his  doctrine  to 
writing;  for  thus,  in  the  first  place,  it  was  most 


CHRIST’S  PREACHING. 


299 


conformable  to  liis  dignity,  since  the  mode  of 
teaching  has  to  be  in  proportion  to  the  excellence 
of  the  master,  and  accordingly  the  more  perfect, 
as  the  master  is  more  perfect.  To  Christ,  there¬ 
fore,  the  most  perfect  of  masters,  belonged  the 
most  perfect  mode  of  teaching,  more  perfect  than 
of  any  other:  which  is  to  imprint  his  doctrine  not 
011  paper,  but  in  the  hearts  of  the  hearers,  for 
which  purpose  writing  itself  is  ordained,  as  a  means 
to  its  end.  Wherefore  St.  Paul  in  a  letter  to  the 
faithful  of  Corinth  writes  thus:  “You  being  made 
manifest,  that  you  are  the  epistle  of  Christ,  min¬ 
istered  by  us  and  written  not  with  ink,  but  with 
the  spirit  of  the  living  God,  not  in  tables  of  stone, 
but  in  fleshy  tables  of  the  heart”  (2  Cor.  Ill,  3). 
Thus  also,  in  the  second  place,  it  became  the 
dignity  itself  of  Christ’s  doctrine,  which  is  so 
sublime,  profound,  vast,  and  in  a  word  so  divine, 
that  there  is  no  writing  that  is  sufficient  to  contain 
and  express  it.  For  this  reason,  what  St.  John 
said  of  the  works  done  by  Christ,  that  ‘if  they 
were  written  every  one,  the  world  itself,  I  think, 
would  not  be  able  to  contain  the  books  that  should 
be  written’  (John  XXI,  25),  with  all  reason  should 
be  repeated  of  the  doctrines  given  by  him.  But  if 
he  had  put  these  doctrines  of  his  in  writing,  men 
might  have  been  easily  induced  to  believe  that  all 
was  included  in  that  writing,  and  that  there  was 
nothing  outside  of  it.  Lastly,  this  was  required 
also,  so  that  the  promulgation  of  Christ’s  doctrine 
might  proceed  with  order  from  him  to  all  men. 
For  he  promulgated  it  directly  to  his  disciples,  and 


300  JESUS  CHRIST  THE  WORD  INCARNATE. 

they  with  voice  and  with  writings  spread  it  after¬ 
wards  through  the  whole  world.  In  this  manner 
was  verified  what  is  said  in  the  Proverbs  regarding 
divine  wisdom,  that  ‘she  hath  sent  her  maids  to 
invite  to  the  tower’  (Prov.  IX,  3).  Jesus  Christ, 
the  Wisdom  of  God,  sent  the  maids,  who  were  the 
word  and  the  writings  of  the  apostles,  to  call  the 
peoples  into  the  very  strong  and  lofty  fortress  of 
his  church.  But  if  he  himself  had  written,  his 
doctrine  would  have  passed  immediately  from  him 
to  all  the  others,  and  there  would  have  remained 
no  longer  any  place  for  the  ministry  of  the  maids. 


Chapter  UH. 


Christ’s  Miracles  in  General. 

We  shall  here  study  the  motives  for  which 
Christ  willed  to  perform  many  miracles:  uWhat 
do  we,  for  this  man  doeth  many  miracles?”  (John 
XI,  47.)  God  is  wont  to  grant  men  the  power  of 
working  miracles  for  two  ends.  First  and  prin¬ 
cipally,  for  confirmation  of  the  truth  which  they 
teach.  As  the  mysteries  of  faith  exceed  the  nat¬ 
ural  capacity  of  the  human  understanding,  they 
cannot  on  that  account  be  proved  by  human  reason, 
but  the  argument  of  divine  omnipotence  must  come 
in  to  confirm  them,  so  that  it  may  be  believed, 
that  as  the  works  which  he  does  who  announces 
them  are  from  God,  so  also  the  truths  which  he 
announces  are  from  God.  When  we  see  a  letter 
bearing  the  stamp  of  the  king’s  ring,  we  judge  by 
this  that  what  is  written  in  the  letter  comes  on  the 
part  of  the  king.  Well,  now  the  holy  teacher  who 
works  miracles  is  a  speaking  letter  sent  by  God, 
and  the  miracle  is  God’s  stamp  which  guarantees 
that  what  he  says,  he  says  on  the  part  of  God,  and 
cannot  therefore  be  but  the  truth.  The  other  end 
for  which  God  is  accustomed  to  grant  some  one  the 
gift  of  performing  miracles,  is  to  show  that  the 
Holy  Ghost  is  present  in  him  by  his  grace,  so  that 
the  works  themselves  which  he  does,  wonderful 

(301) 


302  JESUS  CHRIST  THE  WORD  INCARNATE. 

and  proper  of  God  alone,  may  be  a  clear  indication 
that  God  dwells  in. him,  not  merely  by  his  essence, 
presence  and  power,  as  he  does  in  every  other 
creature,  but  moreover  in  a  most  singular  and 
altogether  divine  manner,  as  is  the  indwelling  by 
supernatural  grace.  Now  it  was  necessary  that  in 
regard  to  Christ  men  should  have  a  certainty  of 
these  two  things,  namely,  that  his  doctrine  was 
.from  God,  and  therefore  undoubtedly  true  ;  and 
that  God  dwelt  in  him,  not  by  the  grace  of  adop¬ 
tion,  but  of  union,  and  consequently  by  the  pleni¬ 
tude  of  all  the  gifts  of  the  Holy  Ghost.  Here, 
then,  we  see  what  were  the  motives  for  which 
Christ  willed  to  work  miracles  in  great  number, 
both  open  and  public,  so  that  his  works  might 
render  certain  testimony  of  both  these  things,  and 
that  there  might  be  no  excuse  for  obstinacy  in  not 
being  willing  to  believe  him:  uTlie  works  them¬ 
selves,  which  I  do,  give  testimony  of  me  that  the 
Father  hath  sent  me”  (John  V,  36).  And  again: 
“If  I  do  not  the  works  of  my  Father,  believe  me 
not:  but  if  I  do,  though  you  will  not  believe  me, 
believe  the  works  that  you  may  know  and  believe 
that  the  Father  is  in  me,  and  I  in  the  Father” 
(John  X,  38). 

Christ’s  miracles  the  effect  of  divine  power. 

There  can  be  no  doubt  that  Christ’s  miracles 
were  the  effect  of  divine  power,  when  we  consider 
that  they  were  certainly  true,  and  not  merely  in 
appearance.  But  true  miracles  cannot  proceed  but 
from  the  supreme  power  of  God.  The  reason  of 


CHRIST’S  MIRACLES  IN  GENERAL.  303 

this  is  evidently  drawn  from  the  very  essence  of  a 
miracle.  For  what  is  a  miracle?  It  is  an  effect 
which  exceeds  the  order  and  the  forces  of  nature; 
still  not  of  every  particular  nature,  for  in  that  case 
every  time  that  we  throw  a  stone  up  in  the  air,  it 
would  be  a  miracle,  since  that  stone  being  heavy 
by  the  nature  of  its  body,  tends  to  fall  downwards, 
and  not  to  mount  upwards.  That  effect,  then,  is 
to  be  understood,  which  transcends  the  order  and 
forces  of  all  created  nature  whatever.  Now  who 
does  not  see  that  whatsoever  effect,  which  is  pro¬ 
duced  not  by  the  divine  power  but  by  a  created 
power,  will  for  this  very  reason  never  be  above  the 
order  and  the  forces  of  all  created  nature?  Hence 
a  true  miracle  can  proceed  only  from  the  uncreated 
power  of  God. 

The  term  miracle  implies  the  same,  if  we  pon¬ 
der  its  signification  attentively.  For  what  is  the 
meaning  of  miracle  ?  It  means  a  fact  which  is 
worthy  of  admiration.  But  when  is  it,  that  ad¬ 
miration  is  aroused?  It  is  when  the  effect  is  seen, 
but  the  cause  remains  hidden.  Sometimes,  how¬ 
ever,  the  cause  is  hidden  to  some  only,  and  known 
to  others,  and  in  that  case  the  effect  will  be  wonder¬ 
ful  to  those  who  are  ignorant  of  the  cause,  but  not 
universally;  and  for  that  reason  it  cannot  be  prop¬ 
erly  called  a  miracle.  When  does  it  justly  deserve 
the  name  ?  When  the  cause  is  altogether  and 
essentially  hidden  and  incomprehensible  to  every 
created  mind;  for  then,  indeed,  the  effect  will  of 
itself  be  absolutely  wonderful.  It  is  plain  that  a 
cause  of  this  kind  can  be  no  other  than  God.  The 


304  JESUS  CHRIST  THE  WORD  INCARNATE. 


power,  therefore,  which  produces  miracles  is  divine. 
And  as  it  is  in  every  other,  so  too  it  was  in  Christ. 
On  this  account  he  himself  said  openly  to  his  dis¬ 
ciples,  that  his  Father,  who  was  in  him,  did  the 
wonderful  works  which  they  witnessed:  “But  the 
Father,  who  abideth  in  me,  he  doth  the  works” 
(John  XIV,  10).  Still  this  does  not  prevent  us 
from  holding  that  Christ  also  wrought  miracles  by 
his  own  power.  For  the  Father  is  in  him,  it  is 
true,  yet  he  also  is  in  the  Father.  The  Father 
works,  but  he  too  works  at  the  same  time,  so  that 
the  works  of  the  Father  are  also  his;  for  he  and 
the  Father  are  one  and  the  same  thing,  and  there¬ 
fore  the  divine  power  with  which  the  Father  works, 
is  the  same  divine  power  with  which  the  Son  works: 
“Believe  you  not,  that  I  am  in  the  Father,  and  the 
Father  in  me?”  (John  XIV,  11).  “My  Father 
worketli  until  now,  and  I  work”  (John  V,  17). 
And  again:  “If  I  do  not  the  works  of  my  Father, 
believe  me  not.”  “I  and  the  Father  are  one.” 
(John  X,  37  and  30.) 

Here,  finally,  we  must  be  careful  not  to  mistake 
when  we  hear  that  Christ  performed  miracles  with 
the  divine  power,  judging  therefore  that  in  them 
his  divinity  alone  worked  the  whole,  and  his 
humanity  nothing  at  all.  It  was  not  so:  the  hu¬ 
manity  also  cooperated  there,  as  far  as  the  creature 
can  cooperate  with  God.  But  the  divinity  acted 
as  the  principal  cause,  and  the  humanity  as  the 
instrumental  cause.  Hence  it  is,  that  the  humanity 
shared  the  power  of  the  divine  nature,  as  the  in¬ 
strument  shares  the  power  of  its  principal  cause, 


CHRIST’S  MIRACLES  IN  GENERAL. 


305 


and  was  therefore  enabled  to  produce  effects  super¬ 
ior  to  its  own  forces  and  proportioned  to  the  forces 
of  the  divine  nature;  as  when  with  the  touch,  or 
with  spittle,  or  simply  with  words,  he  cured  the 
sick,  resuscitated  the  dead,  expelled  demons,  or 
calmed  the  tempest.  Thus,  for  instance,  the  chisel 
in  the  hand  of  the  sculptor  forms  a  statue,  which 
is  an  effect  superior  to  its  own  power,  and  propor¬ 
tioned  to  the  power  of  the  artist  who  handles  it; 
and  it  does  not  make  it  similar  to  itself,  but  accord¬ 
ing  to  the  ideal  form  which  exists  in  the  artist’s 
mind.  Thus  the  wild  olive,  engrafted  on  the 
domestic  olive,  produces  fruits  superior  to  its  own 
power,  and  proportioned  to  the  good  olive  in 
which  it  lias  been  engrafted,  and  whose  vital  vigor 
it  partakes.  Thus  too  the  water  of  baptism,  which 
of  its  natural  virtue  would  avail  only  to  wash  a 
body,  yet  as  the  instrument  of  the  Holy  Ghost  it 
washes  also  the  soul  from  the  stains  of  sin,  and 
confers  grace. 

Christ’s  miracles  sufficient  to  prove  his  divinity. 

The  miracles  of  Christ  were  amply  sufficient  to 
prove  his  divinity;  and  for  three  reasons.  First, 
by  the  very  quality  of  the  works  which  he  did,  for 
they  exceeded  all  created  power,  and  therefore  it 
was  evident  that  they  could  not  proceed  from  any 
other  than  the  divine  power.  Observe  how  aston¬ 
ished  the  blind  man  was  at  the  incredulity  of  the 
Pharisees,  when  he  received  his  eye-sight,  repeat¬ 
ing  to  them:  “From  the  beginning  of  the  world  it 
hath  not  been  heard,  that  any  man  hath  opened  the 
20 


306  JESUS  CHRIST  THE  WORD  INCARNATE. 


eyes  of  one  born  blind.  Unless  this  man  were  of 
God,  be  could  not  do  anything”  (John  IX,  3 2,  33). 
And  what  did  Nicodemus  the  Pharisee,  yet  a  man 
of  upright  and  loyal  heart,  say  to  Christ  when  he 
came  by  night  to  visit  him?  “Rabbi,”  said  he, 
“we  know  thou  art  come  a  teacher  from  God,” 
and  he  added  the  reason:  “for  no  man  can  do 
these  miracles  which  thou  doest  unless  God  were 
with  him”  (John  III,  2).  Secondly,  by  the  man¬ 
ner  in  which  Christ  worked  miracles  ;  not  like 
others,  by  praying,  but  by  commanding,  and  as 
one  who  acts  by  his  own  authority  and  power. 
Hence  it  is  written  of  him,  ‘that  virtue  went  out 
from  him,  and  healed  all’  (Luke  VI,  19),  to  sig¬ 
nify,  as  St.  Cyril  explains,  that  ‘he  did  not  receive 
the  power  of  another,  but  as  he  was  naturally  God, 
he  showed  his  own  power  over  the  sick,  and  for 
this  reason  performed  innumerable  miracles.’ 
Thirdly,  by  the  doctrine  which  he  joined  to  the 
miracles,  teaching  openly  by  them  that  he  was 
God.  Had  this  not  been  true,  the  divine  omni¬ 
potence  would  never  have  concurred  in  confirming 
it  with  miracles. 


Chapter  LIV. 


The  Miracles  of  Christ  in  Particular. 

Reflect  on  the  miracles  which  Christ  wrought 
on  spiritual  substances  by  freeing  the  possessed 
from  devilish  spirits,  with  which  they  were  op¬ 
pressed,  and  thus  fulfilling  what  God  had  foretold 
by  the  mouth  of  the  prophet  Zachary:  “I  will  take 
away  the  unclean  spirit  out  of  the  earth”  (Zach. 
XIII,  2).  Among  his  other  miracles  Christ  willed 
also  to  work  these,  to  show  his  dominion  over  the 
powers  of  darkness,  and  that  he  was  come  to  de¬ 
liver  men  from  the  slavery  of  the  devil,  who  until 
then  had  been  reigning  in  the  world  as  a  sovereign, 
but  now  by  the  divine  power  of  the  Redeemer  was 
to  be  hurled  from  his  throne  and  cast  out:  4 ‘Now 
shall  the  prince  of  this  world  be  cast  out”  (Tohn 
XII,  31). 

Here  we  should  bear  in  mind  two  circum¬ 
stances,  which  usually  accompanied  such  miracles 
of  Christ.  The  first  is,  that  whenever  the  evil 
spirits  proclaimed  him  the  Son  of  God,  or  uttered 
other  words  that  tended  to  his  praise,  he  did  not 
allow  them  to  speak,  but  enjoined  them  to  keep 
silence:  “And  Jesus  rebuked  him,  saying:  ‘Hold 
thy  peace,  and  go  out  of  him’  ....  And  he  rebuk¬ 
ing  them,  suffered  them  not  to  speak,  for  they 
knew  that  he  was  Christ”  (Luke  IV,  35,  41). 

(3°7) 


308  JESUS  CHRIST  THE  WORD  INCARNATE. 


Why  so?  To  teach  us  that  we  should  not  make 
any  account  of  what  the  devil  may  say,  even  when 
he  seems  to  speak  the  truth;  for  there  is  always 
danger  of  his  blending  truth  with  falsehood.  Be¬ 
sides,  it  was  not  becoming  that  the  glories  and 
mysteries  of  the  divine  Redeemer  should  be  pub¬ 
lished  by  a  tongue  so  foul:  “For  praise  is  not 
seemly  in  the  mouth  of  a  sinner”  (Bccl.  XV,  9). 

The  second  circumstance  is,  that  sometimes 
Christ  permitted  the  demons  expelled  by  him  to 
inflict  some  injury  on  men,  either  by  tormenting 
their  body,  as  did  that  deaf  and  dumb  spirit,  which 
although  it  went  out  of  him  that  was  possessed, 
yet  ‘greatly  tearing  him,  he  went  out  of  him’ 
(Mark  IX,  25),  or  by  injuring  their  property,  as 
when  they  entered  the  swine,  and  caused  them  all 
to  perish  in  the  sea.  He  permitted  these  things 
for  the  greater  welfare  of  souls,  which  was  the 
chief  end  he  had  in  view  in  his  preaching,  and  in 
the  miracles  which  he  performed.  He  was  desir¬ 
ous  that  by  this  means  men  might  be  always  more 
convinced  of  the  malice  of  the  demon,  and  of  the 
furious  rage  which  he  has  against  them,  and  of  the 
evil  he  would  do  to  them,  if  the  divine  goodness 
did  not  prevent  him;  and  especially,  that  he  then 
multiplies  his  snares,  and  rages  with  greater  fury, 
when  after  having  been  harbored  in  a  soul  by  sin, 
he  finds  himself  constrained  to  leave  against  his 
will. 

Christ’s  miracles  on  the  heavenly  bodies. 

Christ  willed  to  work  miracles  on  the  heavenly 
bodies,  for  the  reason  that  being  more  marvelous, 


MIRACLES  OE  CHRIST  IN  PARTICULAR.  309 

more  evident,  and  more  portentous,  they  were  like¬ 
wise  more  suited  to  make  known  liis  divinity,  and 
especially  to  show  that  he  was  the  Lord,  not  only 
of  earth,  but  also  of  heaven.  We  read  that  Christ 
performed  miracles  of  this  kind  on  two  occasions, 
in  the  beginning  and  at  the  end  of  his  life.  In  the 
beginning,  when  he  caused  the  star  to  appear 
which  called  and  guided  the  Magi  to  Bethlehem. 
At  the  end,  when  he  caused  the  sun  to  be  darkened, 
and  covered  the  whole  face  of  the  earth  with  dark¬ 
ness.  Thus  it  was  befitting;  for  then,  above  all, 
it  was  necessary  to  make  known  the  power  of  the 
divine  nature  with  more  striking  prodigies,  when 
the  weakness  of  human  nature  was  more  apparent. 
Now  such  a  weakness  was  exhibited  particularly 
on  these  two  occasions.  In  the  beginning  it  was 
shown  in  the  extreme  weakness,  littleness,  and 
want  of  everything  in  a  most  poor  infant,  scarcely 
born.  At  the  end,  in  the  opprobriums,  nudity,  and 
torments  of  the  passion,  and  last  of  all  in  agony 
and  death  on  the  cross.  For  this  reason,  then,  at 
these  two  periods  the  manifestations  of  the  divinity 
were  the  most  striking:  in  the  passion  even  more 
than  in  the  nativity,  because  in  the  passion  Christ’s 
humanity  descended  to  utter  abasement,  even  so 
far  as  to  be  overwhelmed  with  torments  and  un¬ 
done  by  death. 

Christ’s  miracles  on  men. 

Is  it  not  true,  that  the  means  have  -to  be  pro¬ 
portioned  to  the  end  ?  But  what  was  the  end  of 
Christ’s  coming,  and  of  his  preaching?  Not,  in¬ 
deed,  to  save  the  angels  who  had  no  need  of  it;  not 


310  JESUS  CHRIST  THE  WORD  INCARNATE. 

the  demons  who  were  not  worthy  of  it;  not  irra¬ 
tional  creatures  who  were  not  capable  of  it;  but 
men  who  were  capable  of  it,  and  in  the  utmost 
necessity  of  it.  For  this  reason,  therefore,  Christ 
wished  to  exercise  his  divine  power  on  men  in  a 
special  way,  by  miraculously  curing  their  infirmi¬ 
ties,  and  by  thus  making  it  known  that  he  was  the 
spiritual  and  universal  Saviour  ot  mankind.  Who 
can  recount  the  number  and  variety  of  such  mir¬ 
acles  ?  But  there  are  three  things  in  particular  to 
be  noted  concerning  them. 

First,  in  restoring  health  to  the  sick,  frequently 
he  did  not  employ  his  divine  power  alone  by  curing 
them,  as  he  might  have  done,  with  a  simple  com¬ 
mand,  but  joined  with  it  some  act  of  his  humanity, 
either  by  placing  his  hands  upon  them,  or  by 
touching  the  diseased  part,  or  by  applying  saliva, 
or  in  some  other  like  manner.  What  did  he  mean 
by  this  ?  To  make  us  know,  that  as  his  humanity 
had  a  part  in  restoring  health  to  the  bodies,  so  also 
it  should  have  part  in  restoring  health  to  the  souls, 
since  he  had  come  to  save  the  world,  not  by  the 
power  of  his  omnipotence  alone,  but  by  the  mys¬ 
tery  of  his  incarnation. 

Secondly,  in  curing  the  bodies,  he  cured  the 
souls  at  the  same  time,  for  ‘the  works  of  God  are 
perfect*  (Deuter.  XXXII,  4).  But  that  is  not 
perfect  which  does  not  attain  its  end;  and  the  end 
of  the  external  curing  effected  by  Christ  was  the 
internal  curing  of  souls.  This  he  himself  some¬ 
times  declared  plainly,  as  in  the  case  of  the  para¬ 
lytic,  to  whom  he  said:  “Thy  sins  are  forgiven 


MIRACLES  OE  CHRIST  IN  PARTICULAR.  311 

thee”  (Mat.  IX,  2),  even  before  curing  his  body. 
But  in  the  other  cases  also,  although  he  did  not 
express  it,  we  may  believe  that  he  did  the  same 
for  the  reason  pointed  out. 

Thirdly,  he  not  only  exercised  his  divine  power 
on  souls  by  justifying  and  enlightening  them  with 
grace,  which  was  not  a  miracle  properly,  being 
only  the  end  of  the  miracles  wrought  by  him,  but 
he  also  worked  true  and  evident  miracles  on  them, 
especially  when  by  divinely  moving  their  lower  or 
sensitive  faculties,  he  excited  affections  in  them, 
which  the  sole  forces  of  nature  would  never  have 
been  able  to  produce.  Thus,  for  example,  by  a 
simple  look  he  at  one  time  inflamed  the  multitude 
with  so  much  love  and  desire  of  him,  that  they  ran 
after  him,  forgetful  of  everything  else,  and  even  of 
taking  necessary  nourishment.  At  another  time 
with  the  words  “Follow  me”  he  induced  Matthew 
to  abandon  his  treasures  at  once,  and  to  follow 
him,  and  he  changed  the  publican  instantly  into 
an  apostle.  In  the  temple  he  alone,  with  nothing 
more  in  his  hand  than  a  whip  made  of  cords,  put 
the  profaners  to  flight,  who  were  in  great  numbers, 
and  cast  such  a  dread  into  the  minds  of  all,  that  no 
one  dared  to  oppose  the  least  resistance.  I11  the 
garden  with  the  words  “I  am  he”  he  sent  such 
stupor  and  consternation  into  his  persecutors,  that 
they  all  went  backwards  instantly,  and  fell  prostrate 
on  their  backs.  At  other  times  also  he  produced 
in  souls,  in  a  similar  way,  other  effects  like  these, 
which  evidently  surpassed  the  forces  of  natural 
causes,  and  manifested  the  power  of  his  Divinity, 


312  JESUS  CHRIST  THE  WORD  INCARNATE. 

and  may  therefore  with  all  rigor  be  counted  among 
miracles. 

Chrises  miracles  on  other  creatures. 

Christ  was  desirous  that  men  should  understand 
well  how  all  things  created  are  subject  to  his  di¬ 
vine  power,  and  therefore  he  willed  to  perform 
miracles  even  on  irrational  and  insensible  creatures 
of  every  kind.  By  reading  the  holy  Scriptures,  we 
find  that  there  is  no  kind  of  such  creatures  in 
which  he  did  not  show  his  divine  power  with 
prodigies.  He  showed  it  in  the  animals,  as  when 
he  caused  the  fish  several  times  to  collect  together 
spontaneously,  and  fill  the  nets  of  his  apostles. 
He  showed  it  in  the  trees,  as  when  he  cursed  the 
barren  fig-tree,  and  it  withered  in  an  instant.  He 
showed  it  in  the  loaves  and  fishes,  which  he  multi¬ 
plied,  and  in  the  water  which  he  changed  into 
wine.  He  showed  it  in  the  air  and  the  sea,  when 
he  commanded  the  winds  and  the  sea,  and  there 
came  a  great  calm:  “Then  rising  up,  he  com¬ 
manded  the  wind  and  the  sea,  and  there  came  a 
great  calm”  (Mat.  VIII,  26). 

But  especially  on  Calvary  he  displayed  his 
divine  power  more  fully.  Then  it  was  that  he  rent 
in  twain  the  veil  of  the  temple  from  top  to  bottom, 
to  show  that  by  his  passion  the  mysteries  of  the 
law  were  disclosed  and  the  gates  of  heaven  opened. 
Then  it  was  that  he  opened  the  tombs  of  many,  to 
signify  that  his  death  was  the  cause  of  resurrection 
and  life  to  those  who  were  dead  corporally  and 
spiritually.  Then  it  was  that  he  rent  the  rocks, 


MIRACLES  OE  CHRIST  IN  PARTICULAR.  313 

to  show  that,  in  virtue  of  his  blood  shed  upon  the 
cross,  the  hardest  hearts  would  become  softened 
and  converted  to  God  with  sincere  contrition. 
Then  it  was  that  he  shook  the  entire  earth,  to 
signify  that  the  whole  world  would  experience  the 
power  of  his  sacrifice,  and  would  be  roused  from 
the  mortal  lethargy  in  which  it  lay  buried. 


Chapter  LV. 


Christ’s  Transfiguration. 

In  the  beginning  of  the  17th  chapter  of  St. 
Matthew  we  read  as  follows:  “Jesus  taketh  unto 
him  Peter  and  James,  and  John  his  brother,  and 
bringeth  them  up  into  a  high  mountain  apart,  and 
he  was  transfigured  before  them,  and  his  face  did 
shine  as  the  sun,  and  his  garments  became  white 
as  snow.”  What  was  the  motive  of  this  trans¬ 
figuration  ?  Christ  had  foretold  his  passion  to  the 
disciples,  and  had  exhorted  them  also  to  walk  in 
his  foot-steps  by  following  him  in  the  way  of  suf¬ 
fering.  Now  how  does  a  man  walk  aright  in  the 
way  he  is  pursuing?  By  knowing  in  some  manner 
beforehand  the  terminus  he  should  reach.  I11  the 
same  way,  the  archer,  in  order  to  direct  his  aim 
straight,  must  first  look  at  the  mark  which  he  has 
to  hit.  This  is  necessary  and  useful,  particularly 
when  the  way  is  difficult  and  rough,  the  journey 
tiresome,  and  the  terminus  on  the  contrary  delight¬ 
ful.  This  being  so,  what  was  the  terminus  which 
Christ  reached  by  his  passion?  It  was  the  full  and 
perfect  glory  of  his  humanity,  that  is  to  say,  not 
only  that  glory  belonging  to  his  soul,  which  he 
possessed  from  the  beginning  of  his  conception, 
but  that  also  of  his  body:  “Ought  not  Christ  to 
have  suffered  these  things,  and  so  to  enter  into  his 

(314)  . 


CHRIST’S  TRANSFIGURATION.  315 

glory?”  (Luke  XXIV,  26).  This  likewise  is  the 
terminus  to  which  he  conducts  all  those  who  follow 
him  in  the  same  way  of  his  passion:  “For  that 
through  many  tribulations  we  must  enter  into  the 
kingdom  of  God”  (Acts  XIV,  21).  In  order, 
therefore,  that  his  disciples  might  enter  upon  and 
go  forward  on  this  way  with  security  and  great 
courage,  he  willed  that  in  his  transfiguration  they 
should  see  something  of  the  terminus,  at  which 
they  were  to  arrive.  Here  then  is  the  reason  why 
he  let  a  ray  of  his  glory  shine  upon  them,  by  which 
they  might  argue  what  also  would  be  the  glory  of 
their  own  bodies,  when  they  too  should  be  trans¬ 
formed,  and  raised  up  from  their  present  abjection 
to  be  similar  in  brightness  to  the  glorious  body  of 
Christ:  “Who  will  reform  the  body  of  our  lowness, 
made  like  to  the  body  of  his  glory”  (Philipp. 
Ill,  21). 

The  brightness  of  Christ’s  transfiguration  was  essen¬ 
tially  the  same  as  that  of  the  glorified. 

The  brightness  of  Christ  in  the  transfiguration 
was  the  very  brightness  of  heavenly  glory  as  to 
essence,  but  not  as  to  manner.  As  to  essence  it 
was  the  same,  because  the  brightness  of  a  glorified 
body  is  but  a  reflection  of  the  spiritual  brightness 
of  the  soul;  and  in  like  manner  the  brightness  of 
Christ’s  body  in  the  transfiguration  was  a  reflection 
of  the  spiritual  brightness,  first  of  his  divinity,  and 
then  of  his  blessed  soul  also.  It  is  true,  that  the 
soul  of  Christ  had  its  glory  from  the  first  moment 
of  its  existence,  as  was  said,  but  it  did  not  transfuse 
it  into  the  body  at  once,  owing  to  a  particular 


31 6  JESUS  CHRIST  THE  WORD  INCARNATE. 


ordination  of  God,  who  willed  that  Christ  should 
accomplish  the  mysteries  of  our  redemption  in  a 
passible  body.  Nevertheless  the  power  was  not 
wanting  in  him,  to  communicate  also  to  his  body 
the  beatitude  of  his  soul,  when  it  was  pleasing  to 
him.  This  he  did  in  the  transfiguration,  not  in 
respect  to  all  the  gifts  of  glory,  but  in  respect  to 
brightness.  Still  this  brightness  was  not  in  the 
transfigured  body  of  Christ  in  the  same  manner  as 
in  glorified  bodies.  In  glorified  bodies  the  bright¬ 
ness  of  the  soul  redounds  as  a  property  stable  and 
inherent  to  the  body  itself  ;  and  therefore  to  shine 
like  a  sun,  is  not  a  miracle  in  a  glorified  body,  but 
a  quality  connatural  to  the  state  in  which  it  is. 
Whereas  in  the  transfigured  body  of  Christ  the 
brightness  proceeded  from  the  divinity  and  from 
his  soul  as  a  quality  not  permanent,  but  transient, 
and  superior  to  the  condition  of  a  passible  and 
mortal  body,  and  therefore  that  light,  with  which 
Christ’s  body  was  resplendent,  was  miraculous. 

Tastly,  take  notice  that  this  brightness  appeared 
not  only  in  the  body  of  Christ,  but  also  in  his 
garments,  and  in  the  cloud  which  overshadowed 
the  disciples:  ‘‘And  his  face  did  shine  as  the  sun” 
(Mat.  XVII,  2).  “And  his  garments  became 
shining  exceeding  white  as  snow”  (Mark  IX,  2). 
“Behold  a  bright  cloud  overshadowed  them” 
(Mat.  XVII,  5).  All  this  did  not  take  place  with¬ 
out  mystery.  The  splendor  which  was  in  the 
transfigured  body  of  Christ  represented  the  future 
splendor  of  that  same  body  glorified.  The  brilliant 
splendor  of  his  garments  represented  the  future 


CHRIST’S  TRANSFIGURATION.  317 

clarity  of  the  saints,  which  will  be  surpassed  by 
the  clarity  of  Christ,  as  the  whiteness  of  snow  is 
surpassed  by  the  brilliancy  of  the  sun,  since  under 
the  name  of  garments  the  just  are  pointed  out, 
adorned  with  their  virtues,  with  which  Christ  shall 
be  vested,  and  the  Church,  his  beloved  spouse, 
adorned  as  with  a  nuptial  dress.  “The  garments 
of  Christ,”  says  Pope  St.  Gregory,  “have  been 
made  splendid,  for  all  the  saints  refulgent  with  the 
light  of  justice,  shall  cleave  to  him  in  the  height 
of  supernal  brightness.”  And  Isaias:  “As  I  live, 
saitli  the  Lord,  thou  shalt  be  clothed  with  all  these 
as  with  an  ornament,  and  as  a  bride  thou  shalt  put 
them  about  thee”  (Is.  XLIX,  18).  Thus  spoke 
the  Lord  to  Sion,  which  was  a  figure  of  the  Church. 
Finally  the  luminous  cloud,  which  overshadowed 
the  disciples,  signifies  the  glory  of  the  Holy  Ghost, 
as  we  shall  presently  see. 

Witnesses  of  the  transfiguration. 

Those  who  were  chosen  to  be  the  witnesses  of 
Christ’s  transfiguration,  were  Moses,  Klias,  and  the 
three  disciples  Peter,  John,  and  Janies.  For  what 
reason  were  these  chosen?  Jesus  Christ  was  trans¬ 
figured,  to  give  men  a  taste  of  his  glory,  and  thus 
stimulate  them  to  desire  it  also  for  themselves. 
Now  not  only  men  of  the  new  covenant,  but  those 
also  of  the  old,  are  conducted  by  Christ  to  the 
glory  of  eternal  bliss,  for  there  is  for  all  but  one 
fountain  of  salvation,  and  that  is  Christ  himself. 
He  willed  therefore  to  choose  some  from  both  cov¬ 
enants,  to  be  spectators  of  his  glory.  He  did  not 


318  JESUS  CHRIST  THE  WORD  INCARNATE. 


will  to  have  the  angels  as  witnesses,  because  in  the 
transfiguration  he  manifested  the  glory  of  his  body, 
a  thing  which  appertained  to  men  only.  He  chose 
Moses  and  Elias  from  among  those  of  the  ancient 
testament  for  the  following  reasons  adduced  by  the 
holy  doctors:  First,  to  show  that  he  was  not  Elias, 
nor  any  of  the  prophets,  but  the  Ford  of  all  the 
prophets:  he  willed,  therefore,  that  the  chiefs  of 
the  prophets  should  appear  to  glorify  him.  Second, 
because  Moses  gave  the  law,  and  Elias  showed  a 
great  zeal  for  the  glory  of  God,  and  therefore  by 
their  presence  they  refuted  the  stupid  calumnies  of 
the  Jews,  who  accused  Christ  of  being  a  transgres¬ 
sor  of  the  law,  and  the  usurper  of  the  glory  of  God. 
Third,  to  show  that  he  has  power  over  life  and 
death,  and  is  the  judge  of  the  living  and  the  dead; 
and  therefore  he  took  with  him  Moses  already  dead, 
and  Elias  still  living.  Fourth,  to  comfort  the 
minds  of  his  disciples,  who  were  dismayed  at  the 
announcement  of  his  approaching  passion,  and 
therefore  he  made  Moses  and  Elias,  both  of  whom 
had  exposed  their  life  for  the  honor  of  God,  Moses 
by  presenting  himself  to  Pharoe,  and  Elias  to  King 
Achab,  to  appear  and  speak  of  his  passion.  Fifth, 
because  he  was  desirous  that  his  disciples  should 
imitate  the  meekness  of  Moses,  and  the  zeal  of 
Elias.  Sixth,  to  signify  that  he  had  been  foretold 
both  by  the  law  of  which  Moses  was  the  herald, 
and  by  the  prophets,  among  whom  Elias  held  the 
first  place. 

Among  the  apostles  he  gave  the  preference  to 
Peter,  John  and  James,  because,  as  St.  Chrysostom 


CHRIST’S  TRANSFIGURATION. 


3I9 

observes,  all  three  were  distinguished  above  the 
others  for  some  special  prerogative.  Peter  for  the 
ardor  of  love  with  which  he  was  inflamed  towards 
his  divine  Master,  and  for  his  dignity  as  head  and 
foundation  stone  of  the  Church.  John  for  the  sin¬ 
gular  love  which  Jesus  showed  him  on  account  of 
his  virginity,  and  for  the  prerogative  of  evangelical 
doctrine.  James,  because  he  was  to  be  the  first 
among  all  the  apostles  to  give  testimony  with  his 
blood  to  his  faith  and  love  for  Jesus  Christ. 

Why  the  Eternal  Father  in  the  transfiguration  willed 
to  attest  the  divine  Sonship  of  Christ,  as 
he  had  already  done  in  baptism. 

Men’s  adoption  as  sons  of  God  lies  in  some 
conformity  to  the  natural  Son  of  God.  Now  this 
conformity  is  obtained  in  two  ways:  imperfectly 
by  grace  in  the  present  life,  perfectly  by  glory  in 
the  life  to  come.  “Dearly  beloved  we  are  now  the 
sons  of  God;  and  it  hath  not  appeared  what  we 
shall  be.  We  know  that  when  he  shall  appear, 
we  shall  be  like  to  him,  because  we  shall  see  him 
as  he  is”  (i  John  III,  2).  Since,  then,  we  obtain 
grace  by  baptism,  and  have  been  allowed  to  see  in 
the  transfiguration  the  brightness  of  future  glory, 
it  was  proper  that  both  in  baptism  and  in  the  trans¬ 
figuration  the  testimony  of  the  Father  should  inter¬ 
vene,  to  manifest  the  natural  Sonship  of  Christ, 
for  the  reason  that  the  Father  alone  is  fully  cog¬ 
nizant  of  such  a  divine  generation,  and  with  him 
the  Son  and  the  Holy  Ghost. 

Observe,  moreover,  that  as  in  the  baptism,  in 


320  JESUS  CHRIST  THE  WORD  INCARNATE. 


which  the  mystery  of  the  first  regeneration  was 
declared,  all  the  three  divine  persons  manifested 
themselves  in  some  manner,  the  Father  in  the 
voice  which  was  heard  from  heaven,  the  Son  in 
the  flesh  assumed  by  him,  and  the  Holy  Ghost  in 
the  dove,  so  in  like  manner  in  the  transfiguration, 
which  was  the  sign  and  pledge  of  the  second  re¬ 
generation,  the  whole  Trinity  appeared:  the  Father 
in  the  voice,  the  Son  in  human  nature,  and  the 
Holy  Ghost  in  the  resplendent  cloud  which  covered 
and  overshadowed  the  disciples.  But  why  did  not 
the  Holy  Ghost  show  himself  under  the  same  form 
in  the  baptism  and  in  the  transfiguration?  To 
point  out  the  different  gifts,  which  he  bestows  in 

'A 

tlie  first,  and  in  the  second  regeneration.  In  the 
first  he  gives  innocence,  which  is  symbolized  by 
the  simplicity  of  the  dove;  in  the  second  he  will 
give  to  his  elect  the  brightness  of  glory,  and  relief 
from  all  afflictions;  which  things  are  figured  by  the 
cloud,  which  was  shining  and  at  the  same  time 
protected  the  disciples  with  its  shadow. 

But  the  excellence  of  this  glory  is  such,  and  so 
greatly  above  any  sense  and  faculties  of  mortals, 
that  their  frailty  cannot  sustain  it.  Hence  it  is 
written:  “For  man  shall  not  see  me,  and  live” 
(Exod.  XXXIII,  20).  For  this  reason  it  is,  that 
the  disciples  011  entering  the  cloud,  and  hearing 
the  voice  of  the  divine  Father,  fell  prostrate  011  the 
ground,  and  had  great  fear:  “And  they  were  afraid 
when  they  entered  into  the  cloud”  (Euke  IX,  34). 
“And  the  disciples  hearing,  fell  upon  their  face 
and  were  very  much  afraid”  (Mat.  XVII,  6). 


Christ’s  transfiguration.  321 

But  men  shall  be  cured  of  such  frailty  by  Christ 
himself,  when  he  shall  introduce  them  into  his 
glory.  And  this  is  what  he  intended  to  signify, 
when,  approaching  his  disciples,  he  touched  them 
and  said  to  them,  “Arise  and  be  not  afraid” 
(Mat.  XVII,  7). 


21 


Chapter  L,VI. 


Christ’s  Passion. 

We  shall  meditate  on  the  motives  for  which 
Jesus  willed  to  submit  to  the  dolors  of  the  passion. 
To  liberate  us  from  sin,  it  was  not  necessary  that 
he  should  sustain  so  cruel  a  passion  and  death. 
A  simple  act  of  divine  clemency,  such  as,  I  pardon 
you,  had  sufficed.  But  that  was  not  enough  for 
the  most  ardent  charity  of  Jesus.  He  not  only 
wished  to  redeem  us  from  the  slavery  of  sin,  but 
was  desirous  also  that  his  redemption  should  be 
plentiful,  should  superabound  with  other  most 
precious  goods  for  us  :  and  for  this  he  chose  to 
suffer  and  to  die.  And  what  are  those  goods  which 
he  wished  to  procure  for  us  at  so  great  a  cost?  It 
is  only  by  attentive  reflection  that  we  can  under¬ 
stand  a  little  of  his  excessive  love  towards  us. 

The  first  good  was  to  make  us  know  this  his 
love  for  us,  and  by  this  means  to  excite  us  to  return 
his  love.  For  Jesus  takes  it  greatly  to  heart  that 
we  should  love  him  very  much;  not  for  any  ad¬ 
vantage  to  himself,  but  solely  for  our  benefit.  He 
knows  well  that  the  whole  perfection  of  our  wel¬ 
fare  is  placed  in  loving  him.  Therefore,  to  incite 
us  gently  and  strongly  to  such  a  love,  he  wished 
by  the  most  atrocious  pains  of  his  passion,  borne 
by  him,  our  God,  for  us  his  creatures  and  his  ene- 

(322) 


CHRIST’S  PASSION. 


3^3 


lilies,  to  give  us  a  sensible  proof  and  some  measure 
of  his  immeasurable  love:  ‘‘But  God  commendeth 
his  charity  towards  11s,  because  when  we  were  yet 
sinners  .  .  .  Christ  died  for  us”  (Rom.  V,  8,  9). 

The  second  good  was  the  brightest  examples 
of  obedience,  humility,  constancy,  justice,  and  of 
other  virtues,  which  Jesus  Christ  gave  us  in  his 
passion:  “Christ  suffered  for  us,  leaving  you  an 
example  that  you  should  follow  his  steps”  (1  Peter 
II,  21).  We  had  great  need  of  learning  well  and 
of  desiring  efficaciously  the  practice  of  these  vir¬ 
tues.  And  the  example  of  Christ  was  doubtless 
the  manner  most  adapted  to  enlighten  our  minds 
and  move  our  wills.  On  this  account  he  wished 
these  virtues  to  figure  so  admirably  in  his  passion, 
and  to  shine  with  a  light  so  brilliant,  that  even  the 
most  blind  might  see  them,  and  even  the  most 
sluggish  might  be  aroused  by  them. 

I11  the  third  place,  as  a  father  and  a  mother,  who 
most  tenderly  love  a  son,  who  has  been  cast  into 
a  foul  prison,  are  not  contented  with  seeing  him 
at  last  merely  free  from  his  imprisonment,  but  also 
wish  to  clothe  him  with  precious  garments,  to 
procure  for  him  conveniences  and  honors,  and  pro¬ 
vide  for  him  a  rich  patrimony,  and  would  desire, 
if  they  could,  to  make  him  sovereign  of  the  world, 
so  also  the  most  loving  Jesus  was  not  content  to 
see  us  merely  free  from  sin,  but  wished  besides 
this  to  merit  for  us  by  his  passion  the  divine  gar¬ 
ment  of  justification,  the  inheritance  of  glory  and 
the  kingdom  of  heaven. 

In  the  fourth  place,  it  was  not  enough  for  the 


324  JESUS  CHRIST  THE  WORD  INCARNATE. 


sweetest  heart  of  Jesus  to  relieve  us  from  present 
misery,  without  fortifying  us  in  advance  against 
future  relapses.  He  wished,  therefore,  to  spend 
for  our  ransom  all  his  blood  and  his  life,  so  that, 
reflecting  that  we  have  been  purchased  at  *a  great 
price’,  we  might  understand  better  the  gravity  of 
the  evil  in  which  we  were  sunk,  and  become  more 
solicitous  in  future  to  avoid  it:  “For  you  are  bought 
with  a  great  price:  glorify  and  bear  God  in  your 
body”  (i  Cor.  VI,  20). 

Lastly,  the  most  amiable  Jesus  wished  to  restore 
and  ennoble  the  dignity  of  human  nature,  which 
had  been  debased  and  trodden  on  in  the  first  man. 
It  was  right,  therefore,  that  the  devil,  who  had 
overcome  man,  should  in  turn  be  overcome  by 
man;  and  as  the  first  Adam  by  his  disobedience 
merited  death,  so  the  second  Adam  dying  through 
obedience  should  triumph  over  death. 

Christ  sustained  every  kind  of  pain  in  his  passion. 

The  sufferings  to  which  human  nature  can  be 
subjected  in  this  land  of  exile  and  sorrow,  may  be 
considered  as  to  their  species  or  genus.  As  to  the 
species,  not  all  could  concur  in  the  passion  of 
Christ,  for  there  are  many  among  them  contrary  to 
each  other,  and  others  that  were  not  becoming  his 
divine  person.  But  as  to  their  genus,  we  may  say 
with  all  truth  that  Christ  willed  for  our  example 
and  encouragement,  and  to  show  us  the  ardor  of 
his  charity,  that  every  genus  of  sufferings  should 
combine  together  to  inundate  and  overwhelm  his 
most  sacred  humanity  in  a  most  bitter  sea. 


CHRIST’S  PASSION. 


325 


And  first  those,  who  met  together  to  torment 
him,  were  persons  of  every  class,  Gentiles  and 
Jews,  men  and  women,  rich  and  poor,  nobles  and 
plebeans,  learned  and  unlearned,  soldiers,  ministers, 
priests,  princes  and  kings  of  the  earth,  according 
to  the  words  of  the  psalmist:  “Why  have  the  gen¬ 
tiles  raged  and  the  people  devised  vain  things  ? 
The  kings  of  the  earth  stood  up,  and  the  princes 
met  together  against  the  Lord  and  against  his 
Christ”  (Ps.  II,  1,  2).  And  among  the  rest,  even 
those  who  had  been  most  benefited  by  him;  also 
some  of  his  most  intimate  friends;  some  of  his 
apostles,  too,  one  of  whom  betrayed,  and  another 
denied  him.  In  addition  to  this,  all  hell  broke 
loose  and  was  infuriated  in  his  executioners  against 
him.  Even  his  heavenly  Father  did  not  spare 
him:  “He  spared  not  his  own  Son,  but  delivered 
him  up  for  us  all”  (Rom.  VIII,  32),  and  aban¬ 
doned  him  a  prey  to  his  persecutors:  “My  God, 
my  God,  why  hast  thou  forsaken  me?”  (Mat. 
XXVII,  46).  And  he  willed  to  see  him  crushed 
under  the  weight  of  our  iniquities  and  his  just 
vengeance:  “And  the  Lord  hath  laid  on  him  the 
iniquity  of  us  all.  .  .  .  And  the  Lord  was  pleased 
to  bruise  him  in  infirmity”  (Is.  LIU,  6.  10). 

In  the  second  place  Jesus  Christ  suffered  in  all 
those  things  in  which  a  man  is  capable  of  suffer¬ 
ing.  In  his  body,  which  was  made  one  whole 
wound  from  the  top  of  his  head  to  the  sole  of  his 
feet:  “From  the  sole  of  the  foot  unto  the  top  of 
the  head  there  is  no  soundness  therein”  (Is.  I,  6). 
In  his  soul,  oppressed  with  fear,  with  sadness  and 


326  JESUS  CHRIST  THE  WORD  INCARNATE. 

deadly  disgust:  uMy  soul  is  sorrowful  even  unto 
death”  (Mat.  XXVI,  38).  In  his  goods,  being  so 
reduced,  as  not  to  have  clothing  to  cover  him,  nor 
a  span  of  earth  on  which  to  place  his  foot.  In  his 
friends,  by  whom  he  was  abandoned:  “The  dis¬ 
ciples  all  leaving  him,  fled  away”  (Mat.  XXVI, 
56).  I11  his  reputation,  by  the  calumnies  and 

horrid  blasphemies  uttered  against  him.  In  his 
honor,  by  the  derisions  and  insults  of  every  kind, 
of  which  he  was  made  the  target,  so  as  to  be  sat¬ 
urated  with  them:  “He  shall  be  filled  with  re¬ 
proaches”  (Jerem.  L,amen.  Ill,  30). 

Notice,  in  fine,  how  notably  in  the  immaculate 
body  of  Jesus  every  part  had  its  own  peculiar  tor¬ 
ment.  The  head  penetrated  with  thorns  ;  the 
hands  and  feet  pierced  through  with  nails;  the  face 
bruised  with  buffeting,  and  befouled  with  spittle; 
all  his  members  lacerated  by  the  blows  of  the 
scourges;  his  heart  thrust  open  with  a  spear;  his 
blood  scattered  and  trampled  on;  his  throat  parched 
and  seared;  his  taste  embittered  with  gall;  his 
hearing  harassed  with  the  shouts  of  those  who  were 
cursing  and  deriding  him;  his  vision  saddened  by 
the  sight  of  his  mother  and  the  beloved  disciple, 
who  stood  sorrowing  at  the  foot  of  the  cross. 

We  see,  then,  how  trne  it  is  that  Jesus  suffered 
pains  of  every  genus,  for  he  suffered  from  all,  in 
all  things,  and  in  all  parts  of  his  body. 

The  extension  and  intensity  of  Christ’s  sufferings. 

The  suffering  of  Jesus  Christ  in  his  passion,  both 
externally  in  the  body  and  internally  in  the  soul, 
was  not  only  most  vast  in  extension,  but  was  also 


CHRIST’S  PASSION. 


327 


extreme  in  intensity,  so  much  so,  that  it  far  sur¬ 
passed  all  the  sufferings  of  the  present  life.  Four 
things  conspired  to  render  his  suffering  the  greatest. 
First,  the  causes,  which  were  as  to  his  body  the 
most  grievous  torments  of  every  kind,  and  especially 
the  death  on  the  cross,  most  agonizing  on  account 
of  the  transpiercing  of  the  hands  and  feet,  parts 
that  are  so  full  of  nerves  and  so  exquisitely  sensi¬ 
tive;  also  011  account  of  the  weight  of  the  body, 
which  always  enlarges  the  wounds,  and  increases 
the  convulsions;  and  owing  to  the  length  of  time, 
for  death  does  not  come  till  after  several  hours  of 
the  most  painful  agony.  Besides  this,  to  these 
sufferings  of  Jesus  were  added  the  sharpest  prick¬ 
ing  of  thorns,  the  deep  and  agonizing  wounds  with 
which  he  was  furrowed  from  head  to  foot.  Then, 
too,  as  to  his  soul,  the  first  and  most  atrocious 
cause  of  pain  was  the  sins  of  the  human  race, 
which  he  regarded  as  his  own,  as  when  he  ex¬ 
claimed,  ‘the  words  of  my  sins’  (Ps.  XXI,  2). 
If  then  some  holy  penitents,  while  meditating  on 
their  sins,  felt  their  hearts  break  with  sorrow,  and 
some  even  died  of  sheer  contrition,  who  shall  be 
able  to  tell  what  was  Christ’s  sorrow?  There  is 
no  doubt,  that  it  surpassed  without  comparison  the 
sorrow  of  all  penitents,  both  because  it  proceeded 
from  wisdom  and  charity  incomparably  more  per¬ 
fect,  and  because  it  was  a  sorrow  for  all  the  sins 
together  of  mankind,  according  to  what  the  prophet 
Isaias  said  of  him:  “Surely  he  hath  carried  our 
sorrows”  (Is.  LUI,  4).  Another  cause  of  most 
intense  grief  to  the  soul  of  Jesus  was  the  cowardice 


328  JESUS  CHRIST  THE  WORD  INCARNATE. 

and  ingratitude  of  tlie  disciples  dismayed  and  scan¬ 
dalized  by  bis  passion,  the  obstinate  perfidy  of  the 
Jews,  and  the  foreknowledge  of  the  tremendous 
chastisements  which  awaited  them.  Moreover,  to 
increase  his  internal  martyrdom,  there  was  united 
also  the  natural  horror  of  death;  for  Jesus  naturally 
and  most  justly  loved  his  corporal  life,  which 
being  most  holy  and  most  precious,  especially  on 
account  of  union  with  the  divinity,  was  most  worthy 
of  love  and  most  undeserving  of  death.  Therefore 
the  loss  of  such  a  life,  even  for  a  brief  instant  only, 
ought  to  be  justly  accounted  a  greater  evil,  and 
deplored  more  bitterly,  than  the  loss  of  the  life  of 
any  other  man  whatever,  and  for  any  length  of 
time. 

In  the  second  place,  the  suffering  of  Christ  was 
the  greatest,  owing  to  the  quality  of  his  human 
nature,  which,  having  been  formed  immediately 
by  the  operation  of  the  Holy  Ghost,  was  most  per¬ 
fect  both  in  body  and  in  soul.  Wherefore  the 
complexion  of  his  body  was  most  delicate,  and 
consequently  most  susceptible  to  every  pain.  The 
interior  powers  of  his  soul  were  likewise  most 
lively,  and  therefore  adapted  to  lay  hold  with  the 
greatest  effect  on  all  the  causes  of  sadness,  and  to 
experience  all  the  distress  they  produce. 

In  the  third  place,  the  suffering  of  Christ  was 
the  greatest  on  account  of  the  way  in  which  he 
suffered,  since  he  willed  to  suffer  in  such  a  manner 
that  his  might  be  pure  suffering.  In  others  who 
suffer,  the  superior  part  brings  some  relief  to  the 
inferior  part,  which  lightens  the  inward  pain  and 


CHRIST’S  PASSION. 


329 


also  the  external.  But  it  was  not  so  in  Jesus;  for 
while  his  superior  part  enjoyed  a  perfect  calm,  he 
abandoned  the  inferior  part  and  his  body  to  the  full 
power  of  the  fierce  storm,  which  caused  him  to 
sweat  blood  and  to  agonize  in  the  garden,  and 
brought  death  to  him  on  Calvary. 

In  the  fourth  place,  the  suffering  of  Christ  was 
the  greatest  by  reason  of  the  end  which  he  proposed 
in  submitting  voluntarily  to  the  passion,  which 
was  to  free  men  from  sin.  For  although  it  is  true, 
that  even  the  least  of  his  sufferings  had  an  un¬ 
speakable  value  from  the  union  of  the  divinity, 
yet  he  did  not  wish  to  effect  our  salvation  by  the 
sole  might  of  his  power,  but  also  in  accordance 
with  the  rigor  of  justice,  and  for  that  reason  he 
burdened  himself  with  as  much  suffering  as  would 
be  proportioned  to  the  enormous  weight  of  all  the 
sins  of  men  together. 

If  we  consider  attentively  the  four  circumstan¬ 
ces  mentioned,  which  united  to  render  Christ’s 
suffering  the  greatest,  we  shall  see  with  how  much 
reason  he  himself  challenges  us  to  find  a  sorrow 
that  can  be  compared  to  his:  “Attend  and  see  if 
there  be  any  sorrow  like  unto  my  sorrow”  (Jer. 
L,am.  I,  12). 


Chapter  FVII. 


The  Death  of  Christ. 

Jesus  was  not  satisfied  by  suffering  for  us  tlie 
most  atrocious  torments,  unheard  of  humiliations 
and  every  kind  of  outrage,  but  wished  to  drink  the 
chalice  to  the  dregs.  So  he,  who  is  life  and  the 
fountain  of  life  as  God,  willed  as  man  to  submit  to 
the  dissolution  of  death,  by  which  his  most  holy 
soul  was  truly  separated  from  his  body,  although 
both  remained  indivisibly  united  to  the  divine 
person.  But  what  were  the  reasons,  for  which 
Jesus  wished  to  submit  to  death?  They  were  the 
five  following  especially.  First,  because  the  human 
race  had  been  condemned  to  death  on  account  of 
sin:  “For  in  what  day  soever  thou  slialt  eat  of  it, 
thou  slialt  die  the  death”  (Gen.  II,  17).  There¬ 
fore  he,  who  was  come  to  satisfy  for  us,  willed  to 
take  upon  himself,  who  was  innocence  itself,  the 
same  punishment  as  was  due  to  us  sinners:  “Christ 
died  once  for  our  sins,  the  just  for  the  unjust” 
(1  Pet.  Ill,  18).  Second,  to  show  us  thus  more 
and  more  the  verity  of  the  human  nature  assumed 
by  him.  He  knew  well  how  necessary  it  would 
be  for  our  salvation,  to  believe  this  truth  with  the 
greatest  firmness,  and  for  that  reason  he  wished  in 
addition  to  the  other  proofs  of  it  already  given,  to 
add  also  this  the  greatest  one,  that  of  death. 

(330) 


THE  DEATH  OE  CHRIST. 


33* 


Third,  “that  through  death  ....  he  might  deliver 
them  who,  through  the  fear  of  death,  were  all  their 
life-time  subject  to  slavery”  (Heb.  II,  14,  15). 
As  a  valiant  captain  marches  in  front,  to  meet  the 
enemy  in  order  to  encourage  his  soldiers,  so  he 
willed  to  encounter  death  to  deliver  us  from  the 
fear  of  death.  Fourth,  in  order  that  the  sight  of 
his  corporal  death,  undergone  for  the  chastisement 
of  sins  not  his,  might  serve  to  teach  us  and  incite 
us  also  to  die  spiritually  to  sin,  to  the  world  and 
its  vanities,  to  die  to  the  flesh  and  its  allurements, 
to  the  devil  and  his  suggestions,  to  die  to  the  in¬ 
ordinate  love  of  ourselves,  that  we  may  love  him 
alone,  and  live  for  him  alone:  “For  in  that  he  died 
to  sin,  he  died  once,  but  in  that  he  liveth,  he  livetli 
unto  God.  So  also  do  you  reckon  yourselves  to  be 
dead  indeed  to  sin,  but  alive  to  God”  (Rom.  VI, 
10,  11).  Fifth,  to  make  known  to  us  afterwards 
his  divine  power  by  his  resurrection,  and  the 
triumph  which  he  had  won  over  death,  and  to  give 
us  a  secure  hope  of  rising  also  ourselves,  of  rising, 
if  we  put  no  hindrance,  as  he  rose  to  true  life,  to  a 
blessed  life,  an  eternal  life:  “Now  if  Christ  be 
preached,  that  he  arose  again  from  the  dead,  how 
do  some  among  you  say,  that  there  is  no  resurrec¬ 
tion  of  the  dead?”  (1  Cor.  XV,  12). 

Christ  suffered  and  died  through  obedience. 

Jesus  Christ  suffered  and  died  through  obed¬ 
ience  to  his  divine  Father:  “Becoming  obedient 
unto  death”  (Philip.  II,  8).  Thus  it  accorded, 
first,  with  the  work  of  men’s  justification,  which 


332  JESUS  CHRIST  THE  WORD  INCARNATE. 

had  to  be  the  fruit  of  Christ’s  obedience,  as  their 
condemnation  was  the  fruit  of  Adam’s  disobedience: 
“For  as  by  the  disobedience  of  one  man,  many 
were  made  sinners,  so  also  by  the  obedience  of  one, 
many  shall  be  made  just”  (Rom.  V,  19).  Second¬ 
ly  it  accorded  with  God’s  reconciliation  with  men, 
for  Christ’s  sacrifice  was  the  more  acceptable  to 
God,  and  the  more  available  to  reconcile  him  with 
us,  as  it  proceeded  from  obedience,  which  to  God 
is  dearer  than  all  sacrifices:  “Obedience  is  better 
than  victims”  (1  Kings  XV,  22).  Thirdly  it  ac¬ 
corded  with  Christ’s  victory  over  death,  and  over 
the  author  of  death,  for  a  soldier  conquers  by 
obeying  his  commander,  and  thus  Christ  as  man 
gained  the  victory  by  obeying  God,  proving  in  this 
way  even  in  himself  the  truth  of  the  proverb,  which 
says:  ‘An  obedient  man  shall  speak  of  victory.’ 
Nor  did  this  prevent  Christ  from  suffering  and 
dying  for  love,  as  he  obeyed  for  love  and  loved 
for  obedience. 

Jesus  by  dying  fulfilled  the  whole  ancient  law. 

By  dying,  Jesus  not  only  obeyed  the  Father, 
but  also  perfectly  fulfilled  all  the  precepts  of  the 
old  law,  whether  moral,  ceremonial,  or  judicial. 
He  fulfilled  the  moral,  as  the  moral  precepts  are 
all  founded  on  the  love  of  God  and  of  our  neigh¬ 
bor,  and  Jesus  Christ  went  to  death  through  love 
of  his  divine  Father:  “But  that  the  world  may 
know  that  I  love  the  Father,  and  as  the  Father 
hath  given  me  commandment,  so  I  do.  Arise,  let 
us  go  hence”  (John  XIV,  31).  He  went  to  death 


THE  DEATH  OF  CHRIST. 


333 


also  for  love  of  each  one  of  us  :  “He  loved  me  and 
delivered  himself  for  me”  (Gal.  II,  20).  He  ful¬ 
filled  the  ceremonial  precepts,  as  these  were  or¬ 
dained  principally  for  the  sacrifices,  which  were 
nothing  more  than  a  shadaw  and  figure  of  the  true 
sacrifice,  which  Jesus  Christ  offered  by  dying  for 
us.  He  fulfilled  the  judicial  precepts,  as  these 
were  intended  most  of  all,  to  render  satisfaction  to 
those  who  had  suffered  wrong,  and  Jesus  Christ 
died  expressly  to  pay  the  debt  contracted  by  us  by 
sinning,  and  to  make  amends  for  the  outrage 
offered  by  us  to  the  honor  of  God.  From  this  we 
see,  how  in  the  death  of  Christ  the  whole  law  was 
consummated,  that  is  to  say,  had  its  complete  ful¬ 
filment,  as  Jesus  himself  intended  to  signify  when 
a  little  before  rendering  up  his  last  sigh,  he  uttered 
these  words:  “It  is  consummated”  (John  XIX,  30). 

The  circumstances  of  Christ’s  death. 

Jesus  Christ  chose  for  his  passion  and  death 
those  circumstances  which  would  be  most  suitable 
for  our  instruction,  and  for  satisfying  and  mani¬ 
festing  his  inflamed  love  towards  us. 

First.  He  willed  to  die  on  the  most  cruel  and 
infamous  frame  of  the  cross.  First  of  all,  for  our 
encouragement,  so  that  we,  beholding  his  example, 
might  not  have  an  utter  horror  of  undergoing  any 
kind  of  death.  As  a  most  loving  mother  who,  to 
encourage  her  sick  child  to  take  a  nauseous  medi¬ 
cine,  wishes  to  taste  it  first  herself,  so  Jesus  wished 
to  taste  the  bitterness  of  the  most  painful  death,  to 
induce  us  to  accept  freely  from  the  hands  of  God 


334  JESUS  CHRIST  THE  WORD  INCARNATE. 


whatever  kind  of  death  it  may  please  him  to  send 
us,  which,  however  painful  it  may  be,  can  never 
be  compared  to  his.  In  the  next  place,  because 
such  a  kind  of  death  was  the  most  suited  to  satisfy 
for  the  sin  of  the  first  man,  for  he  had  prevaricated 
by  detaching  the  forbidden  apple  from  the  tree, 
and  Jesus,  by  suffering  himself  to  be  fastened  to 
the  tree  of  the  cross,  restored  as  it  were  with  the 
most  ample  usury  that  which  Adam  had  taken, 
according  to  the  words  of  the  psalm:  “Then  did  I 
pay  that  which  I  took  not  away”  (Ps.  LXVIII). 
In  the  third  place,  that  the  reality  might  cor¬ 
respond  to  the  figures,  as  the  salutary  wood  of  the 
cross  had  in  many  ways  been  prefigured  by  various 
symbols  which  preceded  it.  Such  were  the  arc  of 
wood,  which  saved  the  human  race  from  the  deluge; 
the  rod  of  Moses  which  divided  the  waters  of  the 
sea,  submerged  Pharao  and  delivered  God’s  people 
from  bondage,  and  drew  water  from  the  rock;  the 
wood  with  which  Moses  converted  the  bitter  waters 
of  Mara  into  sweet;  the  arc  of  wood  which  con¬ 
tained  the  tables  of  the  law;  and  the  altar  of  holo¬ 
causts  composed  also  of  wood. 

i  » 

Secondly.  He  willed  to  die  in  the  prime  of 
life.  In  this  we  must  admire  especially  the  ex¬ 
quisite  delicacy  of  his  love.  A  kind  friend,  who 
^visiles  to  offer  an  apple  as  a  present  to  his  friend, 
plucks  it  when  it  is  quite  ripe  and  luscious;  so 
Jesus,  desirous  of  sacrificing  his  life  for  us,  willed 
4o  do  so  when  it  was  in  its  greatest  bloom. 

Thirdly.  He  willed  to  die  in  Jerusalem,  that 
there  the  true  Lamb  of  God  might  be  immolated, 


335 


THE  DEATH  OF  CHRIST. 

where  the  legal  victims  were  wont  to  be  offered, 
which  figured  and  predicted  that  Tamb.  But  not 
in  the  temple,  so  that  the  Jews  might  not  attribute 
his  sacrifice  to  themselves  alone.  But  outside  of 
the  city,  so  that  all  might  be  verified  which  was 
represented  and  prophecied  by  the  typical  sacrifices 
of  the  calf  and  the  goat,  the  bodies  of  which,  ac¬ 
cording  to  the  prescription  of  the  law,  had  to  be 
burned  outside  the  habitations:  “The  bodies  of 
those  beasts,  whose  blood  for  sin  is  brought  into 
the  sanctuary  by  the  high-priest,  are  burned  with¬ 
out  the  camp.  Wherefore  Jesus,  also  that  he  might 
sanctify  the  people  with  his  own  blood,  suffered 
without  the  gate”  (Heb.  XIII,  n,  12).  O11  the 

height  of  Calvary,  and  in  the  midst  of  a  throng  of 
people  of  every  condition,  and  of  every  nation,  so 
that  the  ignominy  of  his  death  might  be  greater 
and  more  public,  and  thus  his  humility  might  be 
better  satisfied;  and  also  to  show  that  he  died  for 
the  sins,  not  of  one  people  alone,  but  of  all  the  men 
in  the  world,  as  they  were  all  the  object  of  his 
most  ardent  charity. 

Fourthly.  He  willed  to  be  crucified  between 
two  thieves,  to  show  that  he  was  come  to  seek  sin¬ 
ners,  and  he  gave  his  life  for  them.  To  show  that 
he  is  the  judge,  and  therefore  upon  the  cross  as 
from  a  tribunal  he  absolved  and  condemned,  prom¬ 
ised  paradise  to  the  good  thief,  and  sentenced  the 
impenitent  thief  to  hell.  To  signify  what  he  shall 
do  on  the  last  day,  when  he  will  come  to  judge  the 
living  and  the  dead,  when  he  will  place  the  good 
at  his  right  and  the  wicked  at  his  left,  and  will  in- 


336  JESUS  CHRIST  THE  WORD  INCARNATE. 

vite  the  former  to  ascend  with  him  to  heaven,  and 
cast  the  latter  together  with  the  demons  into  ever¬ 
lasting  fire. 

Fifthly.  He  willed  that  together  with  the  Jews 
the  gentiles  also  should  cooperate  in  his  passion, 
in  order  that  these  two  might  have  part  in  the 
precious  fruit  of  the  prayer,  which  he  addressed  to 
his  eternal  Father  on  the  cross,  asking  pardon  for 
his  persecutors.  And,  moreover,  that  in  the  same 
manner  as  his  passion,  its  effect  might  be  pre¬ 
figured  also.  For  as  the  passion  began  with  the 
Jews,  and  ended  by  the  hand  of  the  gentiles,  so  the 
effect  of  salvation  was  to  be  communicated  first  to 
the  Jews,  and  afterwards  to  pass  011  to  the  nations. 
Thus,  whilst  men  were  thinking  of  nothing  but  of 
doing  him  evil,  Jesus  Christ  with  the  tenderest 
solicitude,  was  arranging  and  ordaining  these  and 
all  the  other  circumstances  of  his  passion  and  death 
for  their  greater  good. 


Chapter  LVIII. 


The  Effects  of  Christ’s  Passion. 

The  first  effect  of  the  passion  of  Christ  was  to 
free  us  from  sin:  “He  hath  loved  us,  and  washed 
us  from  our  sins  in  his  own  blood”  (Apoc.  I,  5). 
He  so  loved  us,  that  he  wished  to  make  a  salutary 
bath  of  his  most  precious  blood,  to  cleanse  us  from 
the  stains  of  our  loathsome  sins. 

The  passion  of  Christ  is  the  true  and  proper 
cause  of  the  remission  of  sins,  in  three  ways.  First 
by  enkindling  in  our  hearts  the  beautiful  flame  of 
charity,  which  instantly  consumes  all  filthiness  of 
sin.  Truly  the  meditation  on  Christ,  who  suffers 
and  dies  for  us  sinners,  helps  wonderfully  to  make 
us  understand  the  ineffable  charity  of  God  towards 
us:  “But  God  coinmendeth  his  charity  towards  us 
....  because  when  as  yet  we  were  sinners  .... 
Christ  died  for  us”  (Rom.  V,  8,  9),  and  con¬ 
sequently  arouses  in  us  sentiments  of  gratitude  and 
love  towards  him,  who  loved  us  so  excessively  and 
rendered  good  to  us,  when  we  were  most  unworthy 
of  it.  In  virtue  of  this  love  we  obtain  the  pardon 
of  our  sins,  as  Jesus  himself  attested  of  the  penitent 
Magdalen:  “Many  sins  are  forgiven  her,  because 
she  hath  loved  much”  (Luke  VII,  47). 

Second.  By  way  of  redemption.  We  were  the 
servants  of  sin,  because  ‘whosoever  committeth  sin 

22  (  3  3  7) 


338  JESUS  CHRIST  THE  WORD  INCARNATE. 

is  the  servant  of  sin’  (John  VIII,  34).  But  Jesus 
by  his  passion  has  redeemed  us  from  such  a  servi¬ 
tude,  by  giving  as  the  price  not  silver  and  gold, 
but  his  immaculate  blood:  “You  were  not  redeemed 
with  corruptible  gold  or  silver  ....  but  with  the 
precious  blood  of  Christ,  as  of  a  lamb  unspotted 
and  undefiled”  (1  Pet.  I,  18,  19).  It  is  true  that 
the  ransom  price  was  his,  and  the  sin  was  ours; 
but  Jesus  is  our  head,  and  we  are  his  members. 
And  as  in  the  same  man  a  meritorious  work  done 
by  one  member  of  the  body,  as  for  instance  by  the 
hand,  acquits  him  of  a  sin  committed  by  another 
member,  for  example  by  the  tongue,  so  the  passion 
sustained  through  the  charity  and  obedience  by 
Christ  our  head,  ransomed  us  his  members  from 
the  slavery  of  sin.  And  his  ransom  was  commen¬ 
surate  with  his  love  and  his  dignity,  that  is,  it  was 
most  abundant  and  most  sufficient  to  free  us  not 
only  from  the  sin  of  Adam  common  to  all,  but  also 
from  past,  present  and  future  personal  sins,  pro¬ 
vided  the  fruit  of  redemption  be  applied  to  each 
individual  by  faith  and  the  sacraments. 

Third.  By  way  of  efficient  cause,  in  virtue  of 
the  divinity,  of  which  the  most  sacred  flesh  of 
Christ,  which  suffered  in  the  passion,  was  the  in¬ 
strument.  For  as  a  clear  crystal,  when  struck  by 
the  rays  of  the  sun,  becomes  itself  brilliant  with 
light,  so  the  immaculate  flesh  of  Jesus,  by  union 
with  the  divine  nature,  was  made  capable  of  pro¬ 
ducing  in  its  actions  and  sufferings  divine  effects, 
one  of  which  is  to  drive  away  from  our  souls  the 
darkness  of  sin.  This  is  what  the  Apostle  intended 


THE  EFFECTS  OF  CHRIST’S  PASSION.  339 

to  indicate  with  these  words:  “That,  which 
appeareth  weakness  of  God,  is  stronger  than  men” 
(1  Cor.  I,  25),  that  is,  what  is  most  weak  in 
Christ,  and  a  sign  and  effect  of  weakness,  namely, 
his  flesh  and  his  passion,  has,  in  as  much  as  it  is 
of  God,  a  more  than  human,  yea  infinite  power. 

The  second  effect  of  Christ’s  passion. 

The  second  effect  of  Christ’s  passion  was  to  free 
us  from  the  power  of  the  devil:  “Now  shall  the 
prince  of  this  world  be  cast  out.  And  I,  if  I  be 
lifted  up  from  the  earth,  will  draw  all  things  to 
myself”  (John  XII,  31,  32).  By  virtue  of  Christ’s 
passion  the  prince  of  this  world  was  cast  down  from 
his  throne;  and  when  Jesus  was  raised  up  on  the 
cross,  he  drew  all  men  to  him,  for  he  drew  them 
from  the  slavery  of  the  devil  to  the  liberty  and 
dignity  of  the  children  of  God.  His  most  merciful 
love  willed  also  that  our  deliverance  should  be  full, 
and  therefore  he  stripped  the  devil  of  all  the  three 
titles  which  he  had  for  exercising  his  tyranny  over 
mankind.  The  first  title  was  on  the  part  of  man, 
who  by  his  sin  had  deserved  to  fall  into  the  power 
of  the  enemy,  who  had  overcome  him:  “By  whom 
a  man  is  overcome,  of  the  same  also  is  he  the  slave” 
(2  Pet.  II,  19).  But  Jesus  with  his  passion  can¬ 
celed  sin,  and  so  annulled  this  first  title.  The 
second  title  was  on  the  part  of  God,  who  being 
justly  angered  by  the  offence  received  from  man, 
had  in  punishment  left  him  subject  to  the  servitude 
of  Satan.  But  the  passion  of  Christ  appeased  the 
divine  anger,  and  thus  did  away  with  this  second 


340  JESUS  CHRIST  THE  WORD  INCARNATE. 

title.  Tlie  third  title  was  oil  the  part  of  the  devil 
himself,  who  by  his  most  wicked  will  and  the  rabid 
hatred  which  he  bears  towards  the  human  race, 
labored  to  keep  it  oppressed  under  his  cruel  yoke. 
But  this  title  also  ceased  through  Christ’s  passion; 
not  that  Satan’s  rage  against  us  ceased  or  dimin¬ 
ished  in  the  least,  but  because  having  abused  the 
power  given  him  by  God,  by  plotting  death  against 
the  divine  Redeemer,  who  being  most  innocent  did 
not  deserve  death,  he  was  with  reason  deprived  of 
the  power  which  he  had  even  over  those  who  de¬ 
served  to  remain  subject  to  him.  In  this  way  did 
Christ’s  passion  chain  the  devil,  and  free  us  from 
his  chains,  and  furnish  us  also  with  the  means  of 
guarding  ourselves  against  his  snares,  of  blunting 
his  arms,  and  of  healing  the  wounds  that  he  may 
sometimes  inflict  upon  us.  So,  unless  it  be  through 
our  fault,  he  will  not  be  able  to  do  us  any  real 
harm,  but  all  his  temptations  and  all  his  vexations 
will  turn  to  our  good,  to  his  greater  hurt,  and  to 
the  greater  glory  of  Jesus  our  liberator. 

The  third  effect  of  Christ’s  passion. 

The  third  effect  of  Christ’s  passion  was  to  free 
us  from  the  punishment  of  sin.  In  two  ways  Jesus 
released  us  from  the  debt  of  punishment,  which  we 
owed  the  divine  justice  ;  directly,  by  satisfying 
most  fully  for  the  sins  of  the  whole  human  race; 
indirectly,  by  removing  the  sin  itself,  which  was 
the  foundation  of  it.  Nor  was  the  satisfaction  most 
sufficient  only,  which  he  made  to  his  divine  Father, 
but  was  beyond  measure  superabundant,  for  three 


THE  EFFECTS  OF  CHRIST’S  PASSION.  341 

reasons  especially.  By  the  immense  and  most 
perfect  charity  with  which  he  suffered,  and  which 
without  comparison  surpassed  the  malice  of  all 
sinners;  by  the  value  of  the  price  which  he  paid, 
which  was  his  life,  a  life  not  only  the  most  inno¬ 
cent  and  most  holy,  but  of  infinite  dignity,  because 
the  life  of  a  God;  and  by  the  amount  and  weight 
of  sufferings  to  which  he  willed  to  be  subjected) 
which  were  of  every  kind  and  the  very  greatest. 

The  fourth  effect  of  Chrises  passion. 

The  fourth  effect  of  Christ’s  passion  was  to 
reconcile  us  with  God:  “We  were  reconciled  to 
God  by  the  death  of  his  Son”  (Rom.  V,  10).  The 
passion  of  the  Saviour  was  the  cause  of  our  recon¬ 
ciliation  with  God  in  two  ways.  First  of  all,  by 
purifying  our  souls  from  sin,  which  made  us  ene¬ 
mies  of  God,  and  deserving  of  his  hatred,  for  ‘the 
Highest  hatetli  sinners’  (Kccli.  XII,  3).  I11  the 

second  place,  because  reconciliation  with  God  is 
the  proper  effect  of  sacrifice.  Now  the  passion  and 
death  of  Christ  was  a  most  true  sacrifice,  in  which 
he  was  at  the  same  time  both  priest  and  victim,  he 
accepting  it  as  God,  and  offering  it  as  man,  and  he 
being  the  head  for  us  his  members:  uHe  hath  de¬ 
livered  himself  for  us,  an  oblation  and  a  sacrifice 
to  God  for  an  odor  of  sweetness”  (Eph.  V,  2). 
It  was  a  most  perfect  sacrifice,  of  which  all  the 
imperfect  sacrifices  of  the  ancient  law  were  a 
figure,  and  from  which  they  had  their  value.  It 
was  a  most  suitable  sacrifice,  as  his  flesh  was  most 
adapted  to  be  offered  for  men,  because  it  was 


342  JESUS  CHRIST  THE  WORD  INCARNATE. 

human;  and  to  be  immolated,  because  it  was  pass¬ 
ible  and  mortal;  to  cleanse  us  from  sin,  because  it 
was  most  pure  and  born  of  the  virginal  bosom  of 
Mary  without  contagion  of  carnal  concupiscence; 
and  to  appease  the  divine  anger,  because  it  was 
most  acceptable  to  God,  as  belonging  to .  Christ 
himself,  who  offered  it,  and  on  account  of  the  in¬ 
explicable  charity  with  which  he  offered  it.  Hence 
his  passion  and  death  reconciled  us  completely 
with  God.  Indeed,  the  reconciliation  effected  by 
his  sacrifice  was  not  only  most  complete,  but  was 
beyond  expression  superabundant.  For  Christ’s 
oblation  was  more  pleasing  to  God,  than  the  offen¬ 
ces  of  all  men  are  hateful  to  him,  and  could  there¬ 
fore  allay  his  indignation  much  more,  than  our 
iniquities  could  provoke  it.  His  most  tender 
charity  willed  and  did  so  much,  to  the  end  that  at 
the  sight  of  our  wickedness  and  abjection  we  might 
never  lose  courage,  nor  despair  of  obtaining  par¬ 
don.  However  grievous  and  deserving  of  divine 
vengeance  our  offences  may  be,  we  can  always 
obtain  pardon,  through  the  merits  of  Christ’s  pas¬ 
sion,  provided  we  comply  with  the  conditions 
required  to  have  part  in  it. 

The  fifth  effect  of  Christ’s  passion. 

The  fifth  effect  of  Christ’s  passion  was  to  open 
for  us  the  gates  of  heaven:  “Having  a  confidence 
in  the  entering  into  the  sanctuary  by  the  blood  of 
Christ”  (Heb.  X,  19).  The  gates  of  the  heavenly 
kingdom  were  closed  for  men;  nor  would  we  ever 
have  been  able  with  our  own  power  to  open  them, 


the:  e:ffkcts  of  Christ’s  passion.  343 


nay,  rather  our  demerits  would  always  have  kept 
them  inexorably  closed  against  us.  But  our  most 
loving  Redeemer  in  virtue  of  his  passion  threw 
them  open,  so  that  all  those  who  share  the  precious 
fruit  of  his  blood,  shall  enter  with  confidence  into 
the  holy  temple  of  his  glory.  What,  indeed,  was 
the  obstacle  which  prevented  entrance  into  heaven? 
It  was  sin;  before  all,  the  sin  of  our  first  parent, 
common  to  the  whole  human  nature,  then  the  per¬ 
sonal  sins  of  each  individual.  Covered  with  this 
twofold  leprosy,  it  was  not  possible  for  us  to  have 
access  where  nothing  defiled  can  enter:  UA  way 
shall  be  there,  and  it  shall  be  called  the  holy  way, 
and  the  unclean  shall  not  pass  over  it”  (Isaias 
XXXV,  8).  But  the  passion  of  Christ  removed 
this  impediment,  by  obtaining  for  us  deliverance 
from  the  guilt  and  from  the  penalty,  both  of  origi¬ 
nal  and  actual  sin;  and  thus  opened  the  gates  of 
heaven,  and  opened  them  in  such  a  way  that  they 
are  never  more  to  be  closed. 

As  to  the  saints,  who  preceded  the  coming  of 
Christ,  they  too  by  faith  in  his  future  passion, 
together  with  works  of  justice,  obtained  the  king¬ 
dom  of  heaven:  uWho  through  faith  subdued 
kingdoms,  wrought  justice”  (Heb.  XI,  33).  This 
same  faith  also  cleansed  them  from  their  personal 
sins.  But  neither  their  faith  nor  their  justice 
availed  to  remove  the  guilt  which  weighed  on  the 
whole  human  family.  No  one,  then,  could  ascend 
to  glory  until  the  Messiah  came  to  pay  the  price  of 
redemption,  and  put  us  himself  in  possession  of  the 
heavenly  country. 


344  JESUS  CHRIST  THE  WORD  INCARNATE. 

The  sixth  effect  of  Christ’s  passion. 

The  sixth  effect  of  the  passion  of  Christ 
was  to  merit  the  exaltation  of  Christ  him¬ 
self  :  “He  humbled  himself,  becoming  obedient 
unto  death,  even  the  death  on  the  cross. 
Wherefore  God  also  hath  exalted  him” 
(Philipp.  II,  8,  9).  The  more  he  abused  him¬ 
self  in  his  passion  beneath  his  dignity,  the 
more  by  a  just  recompense  was  he  exalted. 
In  four  things  particularly  we  may  observe 
Christ’s  abasement,  and  the  exaltation  which 
he  had  in  return.  First,  he  abased  himself 
by  willing  to  endure  pains  and  death,  which 
were  not  due  to  him,  who  was  most  in¬ 
nocent  ;  and  for  this  he  merited  to  be  exalted 
with  the  glory  of  the  resurrection.  Secondly, 
he  abased  himself  by  willing  that  his  body 
should  lie  in  the  sepulchre,  and  his  soul 
descend  into  hell  ;  and  on  that  account  he 
merited  to  be  exalted  with  the  triumph  of  the 
ascension  into  heaven:  “Now  that  he  ascended, 
what  is  it  but  because  he  descended  first 
into  the  lower  parts  of  the  earth  ?  He  who 
descended  is  the  same  also  who  ascended 
above  all  the  heavens”  (Kph.  IV,  9,  10). 

Thirdly,  he  abased  himself  by  willing  to  bear 
infamy  and  revilings  of  every  sort  ;  and  there¬ 
fore  he  merited  to  be  exalted  even  to  sit  at 
the  right  hand  of  his  heavenly  Father,  and 
that  at  his  name  every  knee  should  bend  in 
heaven,  on  earth,  and  in  hell,  and  that  all 
should  recognize  and  adore  his  divinity. 


THE  EFFECTS  OF  CHRIST’S  PASSION.  345 

Fourthly,  he  abased  himself  by  willing  to 
submit  to  the  tribunal  of  human  power,  and 
by  that  he  merited  to  receive  the  authority 
of  supreme  and  universal  judge:  “Thy  cause 
hath  been  judged  as  that  of  the  wicked  : 
cause  and  judgment  thou  shalt  recover”  (Job 
XXXVI,  17). 


Chapter  UX. 


Christ’s  Burial. 

Jesus  Christ,  through  love  for  us,  willed  also 
to  bear  the  humiliation  and  obscurity  of  the  tomb. 
First,  that  thus  the  truth  of  his  death  might  be 
better  proved;  for  a  body  is  not  enclosed  in  the 
tomb,  except  when  death  is  clearly  manifest. 
Secondly,  that  by  seeing  him  rise  from  his  se¬ 
pulchre,  we  too  might  take  confidence  of  rising 
from  ours  by  the  power  of  his  voice,  which  shall 
recall  us  to  life:  “The  dead  shall  hear  the  voice  of 
the  Son  of  God,  and  they  that  hear  shall  live” 
(John  V,  25).  “All  that  are  in  the  graves  shall 
hear  the  voice  of  the  Son  of  God”  (John  V,  28). 
For  the  example  of  those  who,  by  virtue  of  his 
death,  die  spiritually  to  sin,  and  live  with  him  and 
in  him,  hidden  to  the  turbulence  of  the  world: 
“For  you  are  dead,  and  your  life  is  hidden  with 
Christ  in  God”  (Colos.  Ill,  3). 

Christ  ordained  all  the  circumstances  of  his  burial. 

Jesus,  moved  likewise  by  his  love  for  us,  or¬ 
dained  all  the  various  circumstances  of  his  burial 
for  our  advantage  and  instruction.  The  honors, 
which  were  rendered  to  him,  show  his  dignity  and 
power,  for  contrary  to  the  perverse  intentions  of 
his  murderers,  he  was  buried  with  honor,  they  pre¬ 
figured  also  the  devotion  of  the  faithful,  who  in 

(346) 


CHRIST’S  BURIAT. 


347 


after-time  would  render  homage  to  Christ.  The 
white  linen  shroud  denotes  to  us  the  purity  of  mind 
and  heart,  with  which  we  should  dispose  ourselves 
to  receive  him  within  us.  The  myrrh  and  aloes 
signify  to  us  the  bitterness  of  penance,  with  which 
we  may  be  able  to  keep  him  in  our  hearts  without 
the  corruption  of  sin.  The  fragrance  of  the  spices 
expresses  to  us  the  good  odor  of  virtue,  which  the 
life  of  those  should  exhale  who  by  baptism  are 
buried  with  Christ:  “For  we  are  buried  together 
with  him  unto  death”  (Rom.  VI,  4).  The  garden, 
in  which  he  was  buried,  reminds  us  of  the  ter¬ 
restrial  paradise,  in  which  Adam  prevaricated. 
The  new  monument  is  a  symbol  for  us  of  the  vir¬ 
ginal  womb  of  the  most  holy  Mary,  and  also  of  our 
renovation,  the  fruit  of  the  death  and  interment  of 
Christ.  The  sepulchre  was  not  his  own;  to  make 
us  understand  always  better,  how  dear  to  him  was 
poverty,  which  he  wished  as  a  companion  even 
after  death.  It  was  excavated  in  a  rock,  enclosed 
with  a  huge  stone,  nor  did  it  contain  other  corpses, 
in  order  that  the  certainty  of  his  resurrection  might 
be  more  evident.  His  body  remained  uncorrupt, 
to  show  that  his  death  did  not  happen  by  natural 
dissolution,  but  by  his  spontaneous  will,  and  also 
to  manifest  the  divine  power  to  which  it  was  united. 

Jesus  remained  two  nights  and  one  day  in  the 

sepulchre. 

Jesus  willed  to  remain  two  nights  and  one  day 
in  the  sepulchre,  to  manifest  also  in  this  way  the 
salutary  effect  of  his  death.  And  truly  was  the 


348  JESUS  CHRIST  THE  WORD  INCARNATE. 


human  race  darkened  with  the  obscurity  of  a 
double  death,  the  death  of  the  soul  by  sin,  and  the 
death  of  the  body  in  punishment  of  sin,  both  of 
which  deaths  are  represented  by  the  two  nights 
during  which  our  Lord  remained  in  the  tomb. 
But  the  death  of  Christ,  figured  by  the  day,  as  it 
did  not  proceed  from  sin,  but  from  the  most  lively 
charity,  scattered  with  its  triumphant  light  the 
darkness  of  the  two  nights  with  which  we  were 
enveloped;  and  thus  by  the  death  of  the  Redeemer 
was  our  death  overcome  and  swallowed  up,  that  is, 
destroyed:  “Death  is  swallowed  up  in  victory ” 
(i  Cor.  XV,  54). 


Chapter  FX. 


Christ’s  Descent  into  Hell. 

The  same  love  which  moved  Jesus  to  die  for 
us,  induced  him  also  to  descend  with  his  soul  into 
hell  after  death.  First  for  the  reason  that,  as  his 
death  had  delivered  us  from  death,  so  his  descent 
into  hell  might  preserve  us  from  falling  into  it; 
and  in  this  way  the  prophecy  of  Osee  might  be 
fulfilled,  that  he  would  be  death  to  death,  and  bite 
to  hell:  uO  death,  I  will  be  thy  death;  O  hell,  I 
will  be  thy  bite”  (Osee  XIII,  14).  In  the  second 
place,  for  the  reason  that,  having  discomfited  the 
devil  by  his  passion,  it  was  proper  for  him  to  take 
away  his  prey,  and  restore  those  to  liberty  who 
were  held  by  him  in  imprisonment:  “Thou  also 
by  the  blood  of  thy  testament”,  that  is,  by  virtue 
of  the  blood  shed  by  thee  in  the  passion,  “hast 
sent  forth  thy  prisoners  out  of  the  pit”  (Zacli. 
IX,  11  );  “divesting  principalities  and  powers”, 
that  is,  the  infernal  ones,  “he  hath  exposed  them 
confidently  in  open  show”  (Colos.  II,  15),  in  other 
words,  he  has  led  away  the  souls  of  the  just  with 
the  confidence  and  authority  of  a  conqueror  and  a 
master.  I11  the  third  place,  to  make  his  power 
known  also  in  hell,  as  he  had  already  shown  it  on 
earth  while  living  and  dying;  so  that  at  the  name 

(349) 


350  JESUS  CHRIST  THE  WORD  INCARNATE. 


of  Jesus  every  knee  should  bend,  not  only  in 
heaven  and  on  earth,  bnt  also  in  hell. 

Christ  descended  into  hell  instantly  after  his  death. 

Scarcely  was  his  sacrifice  consummated,  when 
Jesus  Christ  descended  into  hell,  for  his  most  lov¬ 
ing  heart  could  not  brook  that  the  communication 
of  the  salutary  fruit  of  redemption  should  be  de¬ 
layed  even  for  an  instant.  He  wished,  therefore, 
to  release  the  souls  of  those  just  ones  from  the 
penalty  of  original  sin  without  delay;  and  by  en¬ 
lightening  them  with  the  light  of  glory,  he  made 
them  perfectly  happy,  so  that,  although  they  re¬ 
mained  in  limbo  in  company  with  his  most  holy 
soul  as  long  as  his  sacred  body  remained  in  the 
tomb,  as  seems  at  least  most  probable,  still  their 
liberation  from  hell  was  effected  immediately,  as 
that  place  was  no  longer  a  prison  or  a  hell  for 
them,  but  a  true  and  most  delightful  paradise;  and 
in  fact  Jesus  himself  called  it  so,  when  he  promised 
the  good  thief,  that  on  that  very  day  he  would  be 
with  him  in  paradise:  “This  day  thou  slialt  be 
with  me  in  paradise”  (L,nke  XXIII,  43). 

The  effect  of  Christ’s  descent  was  felt  in  every 

part  of  hell. 

Although  the  soul  of  Christ,  as  to  its  essence, 
was  present  only  in  the  limbo  of  the  holy  fathers, 
yet  the  effect  of  his  visit  was  felt  in  all  the  various 
regions  of  hell,  but  in  a  different  manner,  accord¬ 
ing  to  the  different  condition  of  those  who  were 
confined  there.  The  damned  had  an  increase  of 
confusion  and  torment,  at  seeing  their  incredulity 


CHRIST’S  DESCENT  INTO  HERE.  35 1 

and  malice  confounded.  The  souls  in  purgatory 
received  consolation  and  comfort  by  the  certain 
hope  of  near  beatitude,  and  many  also,  either 
because  sufficiently  purified,  or  because  more  de¬ 
serving,  especially  by  faith  and  devotion  shown  to 
the  passion  and  death  of  the  Saviour,  were  admitted 
at  once  to  share  in  the  glory  and  triumph  of  Christ. 
As  regards  the  souls  of  children  who  died  with  the 
original  sin,  they  too  in  some  manner  were  to  feel 
the  coming  of  Jesus.  But  they  were  not  liberated 
from  Timbo,  nor  made  partakers  of  the  vision  of 
God,  for  the  reason  that  Christ’s  descent  into  hell 
operated  in  virtue  of  his  passion,  and  therefore 
produced  the  effect  of  deliverance  on  those  only, 
who  by  faith  and  charity  were  found  united  to  the 
merit  of  his  passion.  Now  the  souls  of  those  chil¬ 
dren  were  without  such  faith  and  charity.  Con¬ 
sequently  they  were  incapable  of  sharing  in  the 
fruit  of  redemption.  Besides,  they  were  deprived 
of  grace,  without  which  it  is  impossible  for  any 
one  to  be  admitted  into  everlasting  life. 


Chapter  LXI. 


Christ’s  Resurrection. 

Let  ns  ponder  tlie  reasons  why  it  was  necessary 
that  Christ  should  rise  from  death:  “It  behooved 
Christ  to  suffer,  and  to  rise  again  from  the  dead 
the  third  day”  (Luke  XXIV,  46).  The  principal 
reasons  were  the  following.  First,  for  the  glorifi¬ 
cation  of  the  divine  justice,  whose  property  is  to 
put  down  the  proud  and  to  exalt  those  who  humble 
themselves  for  God,  and  to  exalt  them  the  higher, 
the  more  they  lower  themselves:  “He  hath  put 
down  the  mighty  from  their  seat,  and  hath  exalted 
the  humble”  (Luke  I,  52).  Since  then  Christ 
through  love  and  obedience  had  humbled  himself 
even  unto  the  death  of  the  cross,  it  was  necessary 
that  he  should  be  exalted  by  God  even  to  the  glory 
of  the  resurrection.  Hence  he  is  made  to  say 
in  the  psalms:  “Thou  hast  known  my  sitting 
down,  and  my  rising  up”  (Ps.  CXXXVIII,  1). 
In  other  words,  thou  hast  approved  my  abasement 
in  the  passion,  and  my  exaltation  in  the  resurrec¬ 
tion.  Secondly,  to  strengthen  our  faith,  so  neces¬ 
sary  for  us,  in  his  divinity,  as  by  the  power  of  the 
divinity  he  arose  and  lives  immortal:  “For  though 
he  was  crucified  through  weakness,  yet  he  liveth 
by  the  power  of  God”  (2  Cor.  XIII,  4).  Thirdly, 
to  confirm  in  us  the  hope  of  our  future  resurrection, 

(352) 


CHRIST’S  RESURRECTION. 


353 


while  we  see  Jesus  our  head  already  risen,  so  that 
every  one  of  us  can  and  should  with  reason  repeat 
those  words  of  Job:  “I  know  that  my  Redeemer 
liveth,  and  in  the  last  day  I  shall  rise  out  of  the 
earth.  .  .  .  This  my  hope  is  laid  up  in  my  bosom” 
(Job  XIX,  25,  27).  Fourthly,  to  teach  us  that  we 
also  can,  and  should,  after  his  example  and  through 
his  merits,  from  now  on  rise  to  a  new  and  perfect 
life  by  dying  to  sin,  and  living  to  God  alone: 
“That  as  Christ  is  risen  from  the  dead  by  the  glory 
of  the  Father,  so  we  also  may  walk  in  newness  of 
life  ....  so  do  you  also  reckon  yourselves  to  be 
dead  indeed  to  sin,  but  alive  to  God”  (Rom.  VI, 
4,  11).  Fifthly,  to  give  completion  to  the  work 
of  our  salvation;  for  as  his  death  brought  death  to 
our  evils,  so  his  resurrection  to  a  glorious  life 
brought  life  to  our  goods  and  initiated  our  glory: 
“He  was  delivered  up  for  our  sins,  and  rose  again 
for  our  justification”  (Rom.  IV,  25).  That  means, 
he  was  delivered  up  to  destroy  our  sins,  and  he  rose 
to  vivify  us  with  grace,  and  to  beatify  us  after¬ 
wards  with  glory. 

Jesus  rose  on  the  third  day. 

Jesus  rose  on  the  third  day,  as  he  himself  had 
several  times  foretold.  Not  before,  in  order  that 
our  faith  in  his  humanity  and  death  might  be  the 
more  undoubted;  not  after,  in  order  that  our  faith 
in  his  divinity  might  be  more  firm,  since  both 
these  truths  are  of  the  greatest  importance;  nor  is 
it  enough  to  believe  the  one  without  the  other. 
He  wished  also  to  signify  to  us,  that  after  the  first 
23 


-  v 


354  JESUS  CHRIST  THE  WORD  INCARNATE. 

period  of  the  world,  which  was  before  the  law, 
and  after  the  second,  which  was  under  the  law, 
he  commenced  the  third  period  by  his  resurrection, 
which  is  the  present  one  of  grace.  Moreover,  he 
wished  to  show  us  that  with  the  triumphant  light 
of  his  resurrection  the  third  state  of  his  saints 
dawned,  as  the  first  was  under  the  figures  of  the 
law,  the  second  is  at  present  in  the  truth  of  faith, 
and  the  third  will  be  in  the  eternity  of  glory,  to 
which,  by  rising  again,  he  gave  the  beginning. 
For  this  reason  he  rose  at  early  dawn,  to  denote  to 
us  that  his  rising  was  for  us  the  dawn  of  a  most 
splendid  and  perpetual  day  of  heavenly  glory. 

Christ  the  first  of  the  dead  that  rose  to  true  life. 

Christ  is  called  by  St.  Paul  ‘the  first  fruits  of 
them  that  sleep’,  the  first  of  the  dead  that  rose, 
although  several  others  returned  to  life  before  him, 
as  Fazarus  and  others  brought  back  to  life  by  Jesus 
himself.  It  is  true  that  these  also  rose  again  to 
life,  but  with  an  imperfect  resurrection,  for  they 
rose  to  a  passible  life,  to  a  life  that  was  still  sub¬ 
ject  to  the  dominion  of  death.  But  Jesus  was  the 
first  that  rose  with  a  true  and  perfect  resurrection, 
that  is,  to  an  impassible,  immortal  and  blessed  life: 
“Christ  rising  again  from  the  dead,  dieth  now  no 
more;  death  shall  no  more  have  dominion  over 

him”  (Rom.  VI,  9).  And  thus  it  was  befitting, 
* 

for  he  was  the  author  of  the  resurrection  and  glory 
of  all  others  that  shall  be  resuscitated  and  glorified. 

Christ  effected  his  resurrection  of  himself. 

It  can  be  said  with  all  truth  that  Christ  effected 
his  resurrection  of  himself,  as  he  himself  testified: 


CHRIST’S  RESURRECTION. 


355 


“No  man  taketh  it  [my  life]  away  from  me,  but 
I  lay  it  down  of  myself,  ....  and  I  have  power  to 
take  it  up  again”  (John  X,  18).  For  by  the  power 
of  the  divinity  united  to  both,  the  body  again  as¬ 
sumed  the  soul,  which  it  had  left,  and  the  soul 
again  assumed  the  body  from  which  it  had  been 
separated,  and  thus  by  his  divine  power  Jesus 
resuscitated  himself.  This,  however,  does  not 
make  void  the  truth  that  Christ  was  resuscitated 
by  God,  or  by  the  Father.  He  was  resuscitated 
by  God;  for  if  the  body  and  the  soul  of  Christ  be 
regarded  merely  as  to  the  forces  belonging  to 
created  nature,  they  were  not  able  of  themselves  to 
reunite  together,  but  it  was  necessary  that  the 
power  of  God  should  intervene.  He  was  resus¬ 
citated  by  the  Father,  because  the  same  divine 
power  and  operation  with  which  Christ  effected  his 
resurrection,  is  common  to  all  the  three  divine 
persons,  and  hence,  by  the  very  fact  that  Christ  by 
his  divine  power  resuscitated  himself,  the  Father 
also  with  the  same  divine  power,  which  is  equally 
his,  resuscitated  Christ. 


Chapter  LXII. 


The  Body  of  Christ  risen. 

Let  us  consider  and  adore  in  Christ  risen  that 
same  flesh  which  was  torn,  tormented  and  abused 
in  so  many  ways  for  love  of  us  during  the  passion; 
all  that  same  blood  which  was  shed  for  us,  even  to 
the  last  drop;  that  same  whole  and  entire  sacred 
body,  which  languished  in  agony  and  succumbed 
to  death;  for  all  that  same  has  risen  in  the  resur¬ 
rection,  in  the  same  nature  but  with  another  glory. 
That  is  said  to  rise,  says  St.  John  Damascene, 
which  was  fallen.  And  St.  Gregory,  in  his  26th 
Homily  on  the  gospels,  writes  thus:  “Our  Re¬ 
deemer  showed  himself  both  incorruptible  and 
palpable,  so  that  he  might  prove  that  his  body 
after  the  resurrection  was  indeed  of  the  same  nat¬ 
ure  and  of  an  other  glory.” 

The  body  of  Christ  rose  perfectly  glorious. 

The  body  of  Christ  rose  perfectly  glorious,  for 
which  reason  it  was  called  by  the  Apostle  a  ‘body 
of  glory’  in  contradistinction  to  ours,  which  he 
calls  a  ‘body  of  lowness’:  “Who  will  reform  the 
body  of  our  lowness,  made  like  to  the  body  of  his 
glory”  (Philipp.  Ill,  21).  Such  a  glory  was  due 
to  the  body  of  Christ  for  three  reasons  especially. 
First,  because  he  had  deserved  it,  chiefly  by  the 

(356) 


THE  BODY  OF  CHRIST  RISEN.  357 

humiliation  of  his  passion  and  death.  Next,  be¬ 
cause  Christ’s  resurrection  was  the  model  and  cause 
of  our  resurrection.  Now  if  the  body  of  the  just, 
which  at  present  is  ‘sown  in  dishonor,  shall  after¬ 
wards  rise  in  glory’  (1  Cor.  XV,  43),  much  more 
should  the  body  of  Jesus  Christ  rise  again  in  glory, 
since  the  perfection  of  the  effect  and  of  the  copy 
should  with  greater  reason  be  found  in  the  cause 
and  original.  Lastly,  because  the  soul  of  Christ 
from  the  first  moment  of  its  existence  enjoyed  the 
vision  and  fruition  of  the  divinity.  That  his  beati¬ 
tude  did  not  also  redound  into  his  body,  was  by  a 
particular  disposition  of  divine  wisdom,  which 
made  an  exception  to  the  common  law  in  Christ, 
for  the  reason  that  it  had  ordained,  that  he  should 
accomplish  the  mystery  of  our  redemption  by  his 
passion.  But  that  mystery  having  been  accom¬ 
plished,  the  glory  of  Christ’s  soul  overflowed  in¬ 
stantly  into  his  reassumed  body,  just  as  the  waters 
of  a  stream,  when  the  dikes  are  removed,  at  once 
begin  to  inundate  the  surrounding  country. 

The  particular  properties  of  the  risen  body  of  Christ. 

We  shall  now  examine  more  distinctly  the 
properties  of  the  glory  with  which  the  body  of 
Christ  is  adorned  when  risen.  There  are  four 
gifts  of  glorified  bodies  enumerated  by  St.  Paul  in 
his  first  epistle  to  the  Corinthians.  The  first  is 
impassibility,  by  which  that  body  which  was  sown 
corruptible  and  corrupt  in  the  grave,  shall  rise 
again  incorrupt  and  incorruptible,  not  only  because 
it  will  no  longer  be  liable  to  the  corruption  of 


358  JESUS  CHRIST  THE  WORD  INCARNATE. 

death,  but  also  because  it  will  not  and  cannot  be 
subject  any  more  to  any  hurtful  or  disagreeable 
changes,  which  might  come  to  it  either  from  within 
or  from  without:  “It  is  sown  in  corruption,  it  will 
rise  in  incorruption”  (i  Cor.  XV,  42).  “They 
shall  not  hunger  nor  thirst  any  more,  neither  shall 
the  sun  fall  on  them,  nor  any  heat”  (Apoc.  VII, 
16).  The  second  property  is  clarity,  by  which 
that  body  which  was  sown  obscure  and  squallid, 
shall  rise  again  shining  with  the  most  noble  light. 
“It  is  sown  in  dishonor,  it  shall  rise  in  glory” 
(1  Cor.  XV,  43).  “Then  shall  the  just  shine  as 
the  sun  in  the  kingdom  of  their  Father”  (Mat. 
XIII,  43).  The  third  is  agility,  by  which  that 
body  which  was  sown  feeble,  sluggish  and  inert, 
so  much  so  that  it  was  a  burden  to  the  soul:  “For 
the  corruptible  body  is  a  load  upon  the  soul” 
(Wisd.  IX,  15),  will  rise  full  of  vigor,  most  able 
and  ready  to  obey  the  soul  in  every  movement  and 
operation:  “It  is  sown  in  weakness,  it  will  rise  in 
power”  (1  Cor.  XV,  43).  “The  just  shall  shine 
and  shall  run  to  and  fro  like  sparks  among  the 
reeds”  (Wisd.  Ill,  7).  “But  they  that  hope  in 
the  Lord,  shall  renew  their  strength,  they  shall 
take  wings  as  eagles,  they  shall  run  and  not  be 
weary,  they  shall  walk  and  not  faint”  (Isai.  XL, 
31).  The  fourth  is  subtility,  by  which  that  body 
which  was  sown  an  animal  body,  and  therefore 
subject  to  the  functions  and  imperfections  of  animal 
life,  shall  rise,  a  body,  it  is  true,  but  a  body  in  a 
certain  way  spiritualized,  because  made  partaker, 
according  to  its  capacity,  of  the  being  and  the 


THE  BODY  OF  CHRIST  RISEN. 


359 


operating  of  pure  spirits:  “It  is  sown  an  animal, 
it  shall  rise  a  spiritual  body”  (i  Cor.  XV,  44). 
These  are  the  four  properties  of  every  glorified 
body,  and  are  derived  from  the  soul  itself  glorified. 
And,  indeed,  it  belongs  to  the  soul  to  give  being 
to  the  body;  to  vivify  it  and  preserve  it  from  cor¬ 
ruption;  to  give  it  the  forms  and  the  complexion, 
that  is  to  say,  its  proper  comeliness;  to  give  it,  in 
fine,  its  motion  :  and  these  four  things  the  soul 
communicates  to  the  body  the  more  perfectly,  ac¬ 
cording  as  the  perfection  of  the  soul  itself  is  greater, 
and  according  as  the  dominion  which  it  has  over 
the  body,  is  more  perfect.  Now  in  a  glorified  soul 
the  perfection  is  most  complete,  and  the  dominion 
which  it  has  over  the  body  is  most  full.  Con¬ 
sequently,  the  glorified  soul  gives  to  the  body  cor¬ 
poral  being,  but  gives  it  in  the  most  perfect  man¬ 
ner,  that  is,  in  a  manner  most  resembling  a 
spiritual  existence,  and  therefore  it  confers  on  it 
the  property  of  subtility.  It  vivifies  the  body,  and 
preserves  it  from  corruption,  but  it  does  this  also 
in  a  most  perfect  manner,  that  is,  in  such  a  way  as 
to  render  it  forever  exempt  from  death  and  from 
any  suffering  whatever.  Hence  it  confers  on  it  the 
property  of  impassibility.  It  gives  to  the  body  its 
proper  beauty,  but  gives  it  in  a  most  perfect  man¬ 
ner,  that  is,  refulgent  with  the  most  brilliant 
splendors.  Hence  it  confers  on  it  the  property  of 
clarity.  It  gives  to  the  body  its  movement,  but 
gives  it  in  the  most  perfect  manner,  so  that  the 
body  is  in  every  respect  docile  and  ready  to  execute 
every  desire  of  the  soul,  and  hence  it  imparts  to  it 
the  property  of  agility. 


360  JESUS  CHRIST  THE  WORD  INCARNATE. 


It  is  true  that  every  one  of  the  blessed  souls 
confers  on  the  body  these  four  gifts,  yet  not  all 
confer  them  in  the  same  degree,  but  each  one  in 
the  degree  proportionate  to  its  glory.  The  reason 
is  clear;  for  the  glory  of  the  body  is  the  effect  of 
the  glory  of  the  soul,  and  the  effect  must  be  pro¬ 
portionate  to  its  cause.  Hence  it  is  that  in  a  glor¬ 
ious  body  the  glory  of  the  soul  can  be  seen,  just  as 
in  a  vase  of  pure  crystal  may  be  seen  the  color  and 
splendor  of  what  is  within.  But  if  it  is  so,  what 
then  should  we  say  of  the  glory  of  Christ’s  body? 
What  must  be  the  subtility,  impassibility,  the 
agility  and  clarity  that  belong  to  it  ?  We  may 
argue  it  from  the  glory  of  his  soul,  and  from  the 
glory  of  his  divinity;  because  the  flesh  of  Christ  is 
united  substantially  and  immediately  not  only  to 
the  soul,  but  also  to  the  divine  person,  and  there¬ 
fore  its  glory  is  a  ray  not  only  of  the  ineffable 
clarity  of  that  most  blessed  soul,  but  also  of  the 
infinite  majesty  of  the  Word,  which  is  the  candor 
of  eternal  light  and  the  splendor  of  God’s  glory. 

Another  cause  of  the  glory  of  Christ’s  body  risen. 

In  the  blessed  there  is,  besides  the  essential 
reward  called  the  aurea ,  an  accidental  reward 
which  is  called  the  aureola.  The  essential  reward 
belongs  to  all,  the  accidental  not  to  all,  but  only  to 
those  who  have  gained  a  more  signal  victory  over 
their  enemies,  which  are  the  world,  the  devil,  and 
the  flesh.  Now  there  are  three  different  aureolas: 
that  of  the  virgins  who  have  gained  a  perfect  vic¬ 
tory  over  the  flesh;  that  of  the  martyrs  who  have 


THE  BODY  OF  CHRIST  RISEN.  36 1 

triumphed  with  a  perfect  victory  over  the  world; 
and  the  third  of  the  doctors  who  have  triumphed 
with  a  complete  victory  over  the  devil,  discomfiting 
him  not  only  in  themselves,  but  also  in  others. 
The  aureolas  are  properly  the  reward  of  the  soul, 
which  feels  a  special  joy  in  the  works  for  which 
the  aureola  is  owing.  But  it  extends  likewise  to 
the  body,  in  which  there  results  a  particular  beauty 
and  brightness  corresponding  to  that  accidental 
glory  of  the  soul.  In  the  body  of  the  virgins  there 
will  be  the  beauty  and  brightness  of  virginity;  in 
the  body  of  the  martyrs,  the  beauty  and  brightness 
of  martyrdom;  in  the  body  of  the  doctors,  the 
beauty  and  brightness  of  doctrine.  Now  apply  all 
this  to  Christ.  Notice  well,  however,  that  although 
In  Christ  is  found  whatever  perfection  there  is  in 
the  aureolas  of  the  saints,  yet  nothing  of  the  im¬ 
perfection  which  they  have.  The  aureola,  as  the 
word  itself  implies,  means  a  crown,  but  a  smaller 
crown,  and  therefore  it  relates,  it  is  true,  to  those 
who  are  victors  and  kings,  but  victors  and  kings 
in  an  inferior  degree,  namely,  by  participation  and 
in  imitation  of  him  in  whom  the  victory  and  royal 
dignity  are  in  all  their  fulness  and  as  in  their 
original  source,  and  such  is  Christ.  For  this  reason 
the  aureolas,  as  such,  do  not  apply  to  Christ,  but 
the  aurea  of  Christ  contains  in  itself  in  a  most  ex¬ 
cellent  manner  whatever  there  is  precious  in  all  the 
aureolas,  and  is  the  efficient  origin  and  model  of 
all  the  aureolas.  Thus  the  light  of  the  moon,  as 
such,  does  not  pertain  to  the  sun,  being  as  a  pale 
reflex  of  the  solar  rays;  but  an  incomparably  greater 


362  JESUS  CHRIST  THE  WORD  INCARNATE. 

one  belongs  to  it,  which  is  the  source  of  all  the 
moon’s  light.  This  being  so,  as  from  the  aureola 
of  the  virgins,  there  are  reflected  to  the  body  the 
beauty  and  brightness  of  virginity;  as  from  the 
aureola  of  the  martyrs,  the  beauty  and  brightness 
of  martyrdom,  and  from  the  aureola  of  the  doctors 
the  beauty  and  brightness  of  doctrine,  so  from  the 
aurea  of  Christ  all  these  beauties  and  splendors  are 
communicated  to  his  body  at  the  same  time,  and  in 
a  manner  the  most  sublime  and  most  divine  beyond 
all  understanding. 

Jesus  retained  his  wounds  after  his  resurrection. 

Here  consider  and  admire  the  sweet  love  of 
Jesus,  by  which  he  wished  to  retain  the  scars  of 
the  wounds  made  by  the  nails  and  the  spear,  even 
after  his  resurrection.  He  wished  to  retain  them: 
First,  that  they  might  be  signs  and  perennial  mon¬ 
uments  of  his  triumph;  for  his  greater  exaltation; 
for  the  greater  joy  of  the  blessed;  for  our  greater 
comfort,  and  for  the  greater  terror  of  hell.  Sec¬ 
ondly,  to  make  us  understand  that,  as  his  wounds 
have  no  deformity,  but  rather  the  light  and  beauty 
of  his  glory  shines  in  them  more  vividly,  so  like¬ 
wise  in  his  mystical  body  those  members  that  shall 
have  been  more  grievously  wounded  for  his  love, 
shall  afterwards  be  more  refulgent  with  his  glory 
in  paradise.  Thirdly,  to  present  them  continually 
to  his  heavenly  Father,  and  by  thus  recalling  the 
merits  of  his  passion  and  death,  to  appease  his 
anger  against  us,  and  obtain  his  pardon,  and  draw 
down  his  graces  upon  11s.  Fourthly,  to  strengthen 


THE  BODY  OF  CHRIST  RISEN. 


363 


the  hearts  of  his  disciples  concerning  the  faith  of 
his  resurrection;  also  to  reveal  more  and  more  his 
unspeakable  mercy  and  incomprehensible  charity, 
and  thus  incite  us  to  return  his  love.  For  his  open 
wounds  are  as  so  many  mouths  that  speak  to  us 
incessantly  of  his  sufferings,  of  his  bounty,  of  the 
excesses  of  his  love,  and  demand  of  us  unceasingly 
a  correspondence  of  love.  Fifthly,  to  show  them 
to  his  enemies  at  the  last  judgment  for  their  greater 
confusion.  “ Behold”,  he  will  say  to  them,  “that 
man  whom  you  have  crucified;  see  the  wounds 
which  you  yourselves  have  made;  recognize  the 
side  which  you  have  pierced;  behold  that  heart 
which  was  opened  by  you  and  for  you,  but  you 
would  not  enter  in.”  (St.  Augustine.) 


Chapter  IyXIII. 


Hanifestation  of  Christ’s  Resurrection. 

The  resurrection  of  Christ  having  been  ordained 
for  the  common  salvation  of  all,  it  was  necessary 
that  the  knowledge  of  it  should  reach  all,  in  such 
a  way,  that  no  one  could  reasonably  doubt  it. 
Still  it  was  proper,  that  it  should  not  be  made 
known  immediately  ‘to  all  the  people,  but  to  wit¬ 
nesses  preordained  of  God’  (Acts  X,  41).  For  such 
is  the  rule  observed  by  God  respecting  those  truths 
which  are  of  an  order  superior  to  the  natural  reach 
of  the  human  understanding,  such  as  that  of  the 
glorious  resurrection  of  Christ,  to  reveal  them  first 
to  some  selected  by  him,  that  they  may  afterwards 
communicate  them  to  others.  For  the  same  reason 
he  willed  that  the  first  tidings  of  it  should  be  given 
to  men  by  the  angels,  as  this  is  also  the  order 
established  by  him  in  the  revelation  of  similar 
superhuman  truths,  that  they  be  announced  to  men 
through  means  of  the  angels.  Yet  this  did  not 
hinder  the  apostles  from  being  able  to  testify  as 
ocular  witnesses  the  resurrection  of  their  master, 
as  they  had  seen  him  truly  risen.  From  this  we 
understand  also,  why  Christ  after  his  resurrection 
did  not  appear  always,  nor  to  all  in  the  same  form; 
for  it  is  peculiar  to  divine  and  supernatural  things, 
that  they  are  disclosed  to  men  differently  according 

(364) 


manifestation  of  Christ’s  resurrection.  365 

to  their  different  dispositions.  Those  who  have  a 
mind  well  disposed  comprehend  them  according  as 
they  really  are;  but  those  who  have  it  ill  disposed, 
perceive  them  confusedly,  and  with  a  mixture  of 
doubt  and  error,  for  ‘the  sensual  man  perceiveth 
not  the  things  that  are  of  the  Spirit  of  God’ 
(1  Cor.  II,  14).  For  this  reason,  therefore,  Jesus 
Christ  appeared  to  some  who  were  well  disposed  to 
believe,  in  his  ordinary  form,  but  to  others  who 
began  to  grow  lukewarm  and  to  waver  in  faith,  he 
showed  himself  in  a  form  not  his  own,  as  he  did  to 
the  two  disciples  who  were  going  to  Emmaus. 
Nor  did  he  do  this  to  deceive  them,  but,  as  St. 
Gregory  observes,  ‘he  showed  himself  to  them  in 
his  body  as  he  was  with  them  in  their  mind,’ 

Reasons  why  Jesus  did  not  appear  continually  with 
his  apostles  after  his  resurrection. 

We  shall  now  examine  the  reasons  why  Jesus 
did  not  stay  continually  with  his  apostles  after  his 
resurrection,  as  he  was  wont  before  his  death. 
For  the  reason  that  it  was  necessary  for  his  apostles 
to  understand  well  two  things  concerning  his  re¬ 
surrection,  the  reality  of  his  resurrection,  and  his 
glory  when  risen.  The  frequent  visits  which  he 
made  them  were  intended  to  manifest  the  reality 
of  his  resurrection,  and  to  show  the  glorious  life  to 
which  he  was  risen;  he  did  not  wish  to  treat  with 
tlrem  continually,  as  in  the  past,  in  order  that  they 
might  understand,  as  St.  Bede  remarks,  that  ‘he 
was  risen  in  the  same  flesh,  but  was  not  in  the 
same  mortality’.  Still  he  promised  them  the  con¬ 
solation  of  his  continual  visible  presence  in  the 


366  JESUS  CHRIST  THE  WORD  INCARNATE. 


future  life,  when  they  too  would  be  partakers  of 
his  glory:  UI  will  see  you  again,  and  your  heart 
shall  rejoice,  and  your  joy  no  man  shall  take  from 
you”  (John  XVI,  22). 

* 

Jesus  proved  the  truth  of  his  resurrection  in  two  ways. 

Jesus  proved  the  truth  of  his  resurrection  with 
testimonies  and  with  arguments  or  sensible  signs, 
either  of  which  proofs  was  quite  sufficient  to  remove 
every  doubt.  The  testimonies  were  three,  and 
each  one  of  them  was  such  as  not  to  admit  of  any 
suspicion  of  error  or  deception.  The  first  is  his 
own,  confirmed  by  miracles.  The  second  that  of 
the  angels,  who  announced  his  resurrection  to  the 
pious  women.  The  third  that  of  the  holy  Scrip¬ 
tures  adduced  by  himself:  “All  things  must  needs 
be  fulfilled  which  are  written  in  the  law  of  Moses, 
and  in  the  prophets  and  in  the  psalms  concerning 
me.  .  .  .  Thus  it  is  written,  and  thus  it  behooved 
Christ  to  suffer,  and  to  rise  again  from  the  dead 
the  third  day”  (kuke  XXIV,  44,  46).  Again  he 
added  most  powerful  arguments  or  evidences  to 
prove  that  his  was  a  true  and  glorious  resurrection. 
As  to  his  body,  he  showed  that  his  was  a  true  and 
not  a  fantastical  body,  by  its  being  solid  and  pal¬ 
pable:  “Feel  and  see,  for  a  spirit  hath  not  flesh 
and  bones  as  you  see  me  to  have”  (Luke  XXIV, 
39).  He  showed  that  it  was  a  human  body  by  the 
features  which  it  presented  visible  to  the  eyes  of 
those  to  whom  he  appeared;  that  it  was  the  same 
as  at  first,  by  the  scars  of  the  wounds:  “See  my 
hands  and  my  feet,  that  it  is  I  myself  (kuke 


MANIFESTATION  OF  CHRIST’S  RESURRECTION.  367 


XXIV,  39).  As  to  his  soul,  he  showed  that  it 
was  really  united  to  the  body  and  vivified  it,  from 
the  works  of  a  three-fold  nutritive,  sensitive  and 
intellective  life,  by  eating  and  drinking  with  the 
disciples,  by  conversing  with  them,  and  by  letting 
them  see  in  many  and  most  clear  ways  that  it 
really  exercised  the  acts  of  the  various  sensitive 
and  intellective  faculties.  He  showed  his  divinity 
by  the  miracles  which  he  wrought,  especially  by 
the  prodigious  draught  of  fishes  in  the  sea  of 
Tiberias,  and  also  by  the  ascent  he  made  to  heaven 
in  presence  of  his  disciples,  as  ‘no  man  hath  as¬ 
cended  into  heaven,  but  he  that  descended  from 
heaven,  the  Son  of  man  who  is  in  heaven’  (John 
III,  13).  In  fine  he  showed  his  state  of  glory  by 
entering  through  closed  doors,  by  appearing  and 
disappearing  at  his  pleasure;  since  the  gift  of  sub¬ 
tility,  and  the  having  it  in  his  power  to  be  seen  or 
not  seen,  are  prerogatives  of  glory. 


Chapter  LXIV. 


Christ’s  Resurrection  the  cause  of  our  Resurrection. 

Jesus  rose  not  only  for  himself,  but  also  for  our 
advantage,  as  his  resurrection  is  also  the  cause  of 
resurrection  for  us,  just  as  the  prevarication  of 
Adam  was  the  cause  of  death,  not  only  to  himself, 
but  also  to  the  whole  human  race:  “For  by  a  man 
( came )  death  and  by  a  man  the  resurrection  of  the 
dead;  and  as  in  Adam  all  die,  so  also  in  Christ  all 
shall  be  made  alive”  (i  Cor.  XV,  21,  22).  Christ’s 
resurrection  is  therefore  first  of  all  the  efficient 
cause  of  the  resurrection  of  our  bodies.  And  in¬ 
deed,  the  Word  of  God,  the  Son  of  God,  is  the 
principle  of  life-giving:  “With  thee  is  the  fountain 
of  life”  (Ps.  XXV,  10),  as  is  said  of  him  in  the 
psalms;  and  as  he  attested  of  himself,  saying:  “As 
the  Father  raiseth  up  the  dead,  and  giveth  life,  so 
the  Son  also  giveth  life  to  whom  he  wills”  (John 
V,  21).  As  the  sun  is  the  source  of  light,  as  the 
fire  is  the  source  of  heat,  so  he  is  the  source  of  life. 
And  as  the  sun  enlightens  those  bodies  first  which 
receive  its  light  directly,  and  afterwards  by  their 
means  the  others  on  which  its  rays  are  reflected 
from  the  first;  as  the  fire  heats  first  the  bodies 
which  are  nearest,  and  then  by  their  means  com¬ 
municates  its  heat  to  those  farther  off,  so  the  divine 
Word  first  imparts  immortal  life  to  that  body  which 

(368) 


CHRIST’S  RESURRECTION  THE  CAUSE  OE  OUR&C.  369 

is  most  closely  and  immediately  united  to  himself, 
and  wishes,  then,  that  by  it  and  from  it,  acting  as 
an  instrument  of  the  divinity,  life  be  communicated 
to  and  reflected  on  all  the  others.  Note  well,  too, 
that  this  efficient  virtue  of  Christ’s  resurrection 
regards  not  only  the  elect,  but  likewise  the  repro¬ 
bate,  since  both  have  to  be  judged  by  him,  and 
receive  from  him  their  reward  or  punishment  in 
soul  and  body. 

Christ’s  resurrection  the  model  of  the  resurrection  of 

our  bodies. 

The  most  perfect  and  most  glorious  resurrection 
of  Jesus  is  moreover  the  exemplary  cause  of  the 
resurrection  of  our  bodies:  “Who  will  reform  the 
body  of  our  lowness,  made  like  to  the  body  of  his 
glory”  (Philipp.  Ill,  21).  For  Jesus  Christ  is  our 
prototype,  not  only  in  the  present  life,  but  also  in 
the  future.  Therefore,  as  we  should  in  this  pass¬ 
ible  and  mortal  life  endeavor  to  resemble  him, 
suffering  and  dying,  so  he  wishes  also  that  in  like 
manner  we  resemble  him  risen  in  immortal  life, 
provided  our  malice  interposes  no  obstacle.  Hence 
the  glorious  resurrection  of  Christ  is  properly  the 
exemplary  cause  only  in  regard  to  the  elect,  but 
not  in  regard  to  the  reprobate,  for  although  all 
shall  rise,  yet  only  those  in  whom  by  grace  the 
image  of  Jesus -the  Son  of  God  shines,  will  be  made 
worthy  ol  imitating  him  in  the  glory  of  the  resur¬ 
rection:  “For  whom  he  foreknew,  he  also  pre¬ 
destinated  to  be  made  conformable  to  the  image  of 
his  Son  .  .  >  ,  them  also  he  glorified”  (Rom.  VIII, 

29, 30)- 24 


370  JESUS  CHRIST  THE  WORD  INCARNATE. 


Christ’s  resurrection  in  regard  to  our  souls. 

Christ’s  resurrection  is  also  the  efficient  and 
exemplary  cause  of  the  resurrection  of  our  souls, 
and  this  is  what  the  apostle  meant  to  point  out, 
when  he  said  that  Christ  ‘rose  again  for  our  justi¬ 
fication’,  since  the  supernatural  life  of  our  souls 
consists  precisely  in  justification.  It  is,  therefore, 
the  efficient  cause,  for  it  acts  in  virtue  of  the  divin¬ 
ity,  which  gives  life  to  the  body  and  to  the  soul; 
to  the  body  by  the  soul,  and  to  the  soul  by  grace. 
It  is  also  the  exemplary  cause;  for  we  should  also 
in  our  souls  become  like  to  Jesus  risen;  so  that  as 
he  rose  again  to  a  new  life,  so  we  too  should  ‘walk 
in  the  newness  of  life’.  And  as  he  rose  to  lose  life 
no  more,  so  we  should  lose  the  life  of  the  soul  no 
more  by  sin.  Jesus,  too,  on  his  part  certainly 
desires  that  his  resurrection  be  the  cause  of  life  to 
all.  But  all  do  not  rightly  respond  to  his  love, 
and  therefore  all  do  not  rise  to  the  life  of  the  soul, 
nor  do  all  those  who  rise  again,  persevere  in  it 
with  due  constancy. 


Chapter  FXV. 


Christ’s  Ascension  into  Heaven. 

Jesus,  after  having  in  many  ways  for  forty  days 
proved  the  truth  of  his  resurrection,  and  comforted 
his  disciples,  ascended  to  heaven  to  take  the  place 
which  belonged  to  him  near  his  Father  and  our 
Father:  “I  ascend  to  my  Father  and  to  your 
Father”  (John  XX,  17).  He  ascended  to  heaven, 
because  the  earth,  a  place  of  death  and  corruption, 
was  no  longer  adapted  to  him,  who  lived  an  im¬ 
mortal  and  incorruptible  life.  He  ascended,  not 
according  to  the  divine  nature,  which  was,  and  is, 
and  always  will  be  essentially  in  every  place,  but 
according  to  the  human  nature,  as  it  was  only 
according  to  his  human  nature,  that  he  had  already 
descended  ‘into  the  lower  parts  of  the  earth’.  He 
ascended  by  his  own  power:  “Walking  by  the 
greatness  of  his  strength”  (Is.  IyXIII,  1);  that  is 
to  say,  in  the  first  place,  by  the  power  of  his 
divinity,  and  next  by  the  power  also  of  his  blessed 
soul,  which  made  it  docile  to  every  movement  that 
it  willed,  not  indeed  naturally,  but  by  the  privi¬ 
lege  of  glory,  which  was  communicated  from  it  to 
the  body.  But  it  can  be  said  also,  that  he  was 
taken  up  to  heaven  by  the  Father:  “He  was  taken 
up  to  heaven”  (Mark.  XVI,  19);  for  the  divine 
power  of  the  Father  and  Son  are  one  and  the  same. 

(370 


372  JESUS  CHRIST  THE  WORD  INCARNATE. 

‘He  ascended  above  all  the  heavens’,  and  above 
every  principality  and  power,  and  above  every 
other  spiritual  creature  however  sublime  and  per¬ 
fect  it  may  be:  “Above  all  principality  and  power 
and  virtue  and  dominion,  and  every  name  that  is 
named,  not  only  in  this  world,  but  also  in  that 
which  is  to  come”  (Eph.  I,  21).  For  the  dignity 
of  his  soul  and  also  of  his  most  sacred  body,  by 
union  with  his  divine  person,  is  immeasurably  su¬ 
perior  to  that  of  any  creature  the  most  noble.  And 
so  Jesus  departed  from  us  as  to  his  visible  and 
corporal  presence,  remaining  however  with  us  ‘all 
days  even  to  the  consummation  of  the  world’  (Mat. 
XXVIII,  20),  not  only  with  his  divinity  and  with 
his  grace,  but  by  a  most  wonderful  invention  of  his 
tender  love,  with  his  humanity  also,  although  hid¬ 
den  under  the  veil  of  the  eucharistic  species,  as 
was  befitting  the  state  in  which  we  live  at  present, 
that  is,  in  the  obscurity  of  faith,  not  yet  in  the 
brightness  of  glory. 

Chrises  ascension  was  a  cause  of  salvation  to  us. 

Christ’s  ascension  to  heaven  was  a  cause  of  sal¬ 
vation  to  us,  as  Jesus  himself  declared:  “It  is 
expedient  for  you  that  I  go”,  that  is,  that  I  separate 
myself  from  you  by  ascending  to  heaven.  Con¬ 
sider,  then,  how  it  was  in  the  first  place  the  cause 
of  our  salvation,  if  regarded  on  our  side,  that  is,  as 
to  the  effects  which  it  produced  in  us.  Since  by  it 
our  faith  is  increased  and  rendered  more  meritori¬ 
ous  and  more  perfect,  for  blessed  are  those  who 
have  not  seen  and  have  believed.  By  it  our  hope 


CHRIST’S  ASCENSION  INTO  HEAVEN.  373 

is  enlivened,  that  we  too  shall  be  able  to  reach  the 
place  where  our  human  nature  is  found  exalted  by 
him  and  in  him.  The  affections  and  aspirations 
of  our  hearts  are  raised  towards  heavenly  goods,  so 
that  we  should  now  more  than  ever  seek  and  relish 
no  longer  the  things  of  earth,  but  only  those 
which  are  above  in  heaven,  where  our  Redeemer 
sits  at  the  right  hand  of  God,  and  should  fix  our 
heart  where  our  true  and  only  treasure  is  found. 
“Seek  the  things  that  are  above,  where  Christ  is 
sitting  at  the  right  hand  of  God;  mind  the  things 
that  are  above,  not  the  things  that  are  on  the 
earth”  (Colos.  Ill,  1).  “Where  thy  treasure  is, 
there  is  thy  heart  also”  (Mat.  VI,  21).  Lastly, 
our  reverence  toward  Christ  is  increased,  whilst  we 
no  longer  look  upon  him  as  an  earthly  man,  but 
as  a  heavenly  God. 

Chrises  ascension  a  source  of  salvation  for  us  in  an 

other  way. 

In  the  second  place,  the  ascension  of  Christ  was 
a  source  of  salvation  for  us,  if  regarded  on  his  part, 
that  is,  by  what  he  has  done  for  us  by  ascending 
to  heaven.  First  of  all,  by  his  ascension  he  opened 
for  us  the  way  and  prepared  the  place:  “He  shall 
go  up,  that  shall  open  the  way  before  them” 
(Mich.  II,  13).  “I  go  to  prepare  a  place  for  you” 
(John  XIV,  2).  As  he  is  our  head,  it  is  necessary 
that  the  members  go  where  the  head  has  preceded 
.them.  And  as  a  sign  and  pledge  of  this,  ‘Ascend¬ 
ing  on  high  he  led  captivity  captive’  (Eph.JV,  8), 
conducting  to  heaven  in  his  train  the  souls  of  the 
just,  whom  by  his  victory  he  had  liberated  from 


374  JESUS  CHRIST  THE  WORD  INCARNATE. 

their  captivity  and  made  his  most  fortunate  prey. 
Moreover,  as  in  the  ancient  law  the  high-priest 
entered  the  sanctuary  to  make  supplication  to  God 
for  the  people,  so  Christ  entered  heaven  ‘to  inter¬ 
cede  for  us’  (Hebr.  VII,  25).  For  the  reason  that 
the  very  presence  of  his  sacred  humanity  in  heaven 
is  a  continual  intercession  for  us,  most  available  to 
move  the  mercy  of  God,  who  willed  that  in  him 
the  human  nature  should  be  so  much  exalted  in 
favor  of  those  for  whom  the  Son  of  God  put  on  this 
same  nature.  Finally,  Jesus  ‘ascended  above  all 
the  heavens,  that  he  might  fill  all  things’  (Eph. 
IV,  10),  so  that  seated  on  his  heavenly  throne  as 
God  and  Lord,  he  might  bountifully  distribute  his 
divine  gifts  upon  all  according  to  the  most  splendid 
magnificence  and  most  fervent  charity  of  his  heart, 
in  such  a  way  that  every  one  might  be  loaded  with 
them. 


Chapter  LXVI. 


Christ  sits  at  the  right  Hand  of  the  Father. 

Here  we  shall  weigh  the  meaning  of  that  ex¬ 
pression,  Christ  sits  at  the  right  hand  of  God  the 
Father.  To  comprehend  it  rightly,  it  is  necessary 
to  understand  well  what  the  words  ‘sits’  and  ‘right 
hand  of  God’  signify  here.  It  is  plain  that  in  God, 
a  pure  spirit,  there  can  be  no  right  or  left  hand 
materially.  By  the  right  hand  of  God  then  three 
things  may  be  understood.  First,  with  John 
Damascene  we  may  understand  the  glory  of  the 
divinity,  where  he  says:  “We  call  the  right  hand  of 
God  the  glory  and  honor  of  the  divinity.”  In  the 
second  place,  we  may  with  St.  Augustine  under¬ 
stand  it  as  the  blessedness  of  the  Father,  when  he 
says:  “The  right  hand  of  the  Father  is  the  name 
of  his  blessedness.”  Hence  it  is  said  in  the 
psalms:  “At  thy  right  hand  are  delights  even  to 
the  end”  (Ps.  XV,  n).  In  the  third  place,  it 
may  be  understood,  with  the  same  St.  Augustine, 
to  be  the  supreme  power  of  judge:  “Understand 
that  right  hand  to  be  the  power  which  that  Man- 
God  received,  to  come  and  judge,  who  had  before 
come  to  be  judged.”  To  sit,  then,  implies  two 
things,  the  quiet  and  steady  abiding  in  some  place: 
“Stay  you  in  the  city”  (Luke  XXIV,  49),  or  also 
the  regal  power,  as  we  are  wont  to  say  of  kings  or 

(375) 


376  JESUS  CHRIST  THE  WORD  INCARNATE. 

of  tlie  supreme  pontiffs,  that  they  sat  so  many 
years,  that  is,  they  reigned  so  many  years.  This 
being  now  well  understood,  you  may  ask  what  is 
meant  when  we  say  that  Christ  sits  at  the  right 
hand  of  the  Father.  Nothing  else  than  that  he 
possesses  together  with  the  Father  the  glory  of 
the  Divinity,  the  beatitude  and  the  judicial  power, 
and  possesses  these  things  immutably  and  regally. 

Christ  sits  at  the  right  hand  of  the  Father  both  in 
his  divine  and  human  nature. 

To  sit  at  the  right  hand  of  the  Father,  applies 
to  Christ  both  as  to  his  divine  and  as  to  his  human 
nature,  but  in  a  different  manner.  According  to 
his  divine  nature,  Jesus  Christ,  the  Son  of  God, 
sits  at  the  right  hand  of  the  Father,  because  he 
has  the  same  nature  as  the  Father:  “I  and  the 
Father  are  one”  (John  X,  30).  Hence  the  glory 
of  the  Divinity,  the  beatitude,  the  judicial  and 
regal  power  of  the  Divinity  belong  to  the  Son  in 
the  same  way  as  to  the  Father,  that  is,  eternally 
and  essentially;  for  although  between  the  Father 
and  the  Son  there  is  a  personal  distinction  and 
order  of  origin,  yet  there  is  no  difference  in  grade 
and  in  dignity,  but  perfect  equality.  According 
to  the  human  nature,  Christ  is  inferior  to  the 
Father:  “The  Father  is  greater  than  I”  (John 
XIV,  28).  Therefore,  according  to  this  nature, 
to  sit  at  the  right  hand  of  the  Father  does  not 
imply  parity  with  the  Father,  but  signifies  a  par¬ 
ticipation  of  the  Father’s  goods  greater  than  that 
of  other  creatures,  in  such  a  way  that  the  human 
nature  of  Christ  is  endowed  with  a  grace  more 


CHRIST  SITS  AT  THE  RIGHT  HAND  OK  FATHER.  377 

abundant,  with  a  beatitude  more  sublime,  with  a 
regal  and  judicial  power  over  all  the  other  creat¬ 
ures.  St.  Paul  also  intended  to  point  out  the  same 
when  he  said  of  Christ,  that  ‘he  sitteth  on  the  right 
hand  of  the  majesty  on  high’  (Heb.  I,  3),  that  is, 
that  he  possesses  the  goods  of  God’s  majesty  in  the 
very  greatest  degree. 

To  sit  at  the  right  hand  of  the  Father  belongs  to 

Christ  alone. 

To  sit  at  the  right  hand  of  God  the  Father,  is 
the  property  of  Christ  alone,  because  he  alone  is 
entitled  to  enjoy  the  Father’s  goods,  whether  by 
equality  as  to  the  divine  nature,  or  by  a  participa¬ 
tion  more  excellent  than  all  the  other  creatures  as 
to  the  human  nature.  This  is  what  St.  Paul 
affirms  when  he  asks:  “To  which  of  the  angels 
said  he  at  any  time:  ‘Sit  on  my  right  hand’  ?” 
(Heb.  I,  13);  meaning  that  he  said  it  to  none. 
Now  if  he  said  it  to  none  of  the  angels,  who  are 
more  perfect,  much  less  did  he  say  it  to  any  of  the 
other  inferior  creatures.  Hence  it  is  true  that  all 
the  saints  are  at  the  right  hand  of  God,  as  all  are 
in  his  beatitude,  but  they  do  not  sit  at  his  right 
hand,  for  as  has  been  explained,  to  sit  at  the  right 
hand  of  God  does  not  mean  simply  to  have  beati¬ 
tude,  but  to  have  it  with  regal  dominion  and  dig¬ 
nity,  a  thing  which  is  becoming  only  to  Christ. 
Nor  is  this  contradicted  by  St.  Paul  when  he  says: 
“God  .  .  .  hath  quickened  11s  together  in  Christ  .  .  . 
hath  raised  up  together,  and  made  us  sit  together 
in  the  heavenly  places  in  Christ  Jesus”  (Epli.  II, 
4,  5,  6).  He  made  us  sit  together,  he  says,  for 


378  JESUS  CHRIST  THE  WORD  INCARNATE. 

Christ  being  our  head,  that  which  was  conferred 
on  him,  was  in  him  conferred  also  on  us.  And, 
therefore,  as  we  have  risen  with  Christ,  not  that 
we  ourselves  are  already  risen,  but  because  he  our 
head  is  risen,  so  we  sit  with  Christ  in  the  heavenly 
places,  not  in  our  own  persons,  but  ‘in  Christ 
Jesus’. 


Chapter  TXVII. 


Christ’s  Judiciary  Power. 

Although  the  power  of  judging  be  common  to 
the  whole  Trinity,  still  by  a  certain  appropriation 
it  is  ascribed  to  the  Son.  Because  the  rule  of 
judgment  is  wisdom  and  truth,  according  to  which 
judgment  should  be  formed.  Now  the  Son  of  God 
is  wisdom  begotten,  and  truth  proceeding  from  the 
Father,  which  represent  perfectly  and  contain  all 
the  perfections  of  the  Father.  Wherefore,  as  the 
Father  produces  all  things  by  the  Son,  in  as  much 
as  the  Son  is  the  art  of  the  Father,  so  he  judges 
all  things  by  the  Son,  in  as  much  as  the  Son  is  the 
wisdom  and  truth  of  the  Father:  “For  neither  doth 
the  Father  judge  any  man,  but  hath  committed  all 
judgment  to  the  Son”  (John  V,  22). 

The  judiciary  power  belongs  also  to  Christ’s  human 

nature. 

The  power  of  judging  appertains  to  Christ, 
even  as  to  his  human  nature,  for  according  to  this 
also  he  is  the  head  of  the  whole  Church.  For  this 
reason  he  himself  said  that  ‘the  Father  hath  given 
him  authority  to  execute  judgment,  because  he  is 
the  Son  of  man’  (John  V,  27).  By  this  he  would 
give  us  to  understand,  that  he  had  such  authority, 
not  simply  because  he  was  the  Son  of  man,  for 
otherwise  all  men  would  have  it,  but  also  as  man, 

(379) 


380  JESUS  CHRIST  THE  WORD  INCARNATE. 

for  as  sudi  lie  is  also  the  Lord  of  all,  and  con¬ 
sequently  all  are  subject  to  liis  jurisdiction:  “He 
hath  put  all  things  under  his  feet”  (1  Cor.  XV, 
26),  Nor  is  this  the  only  title  by  which  this 
authority  is  due  to  Christ  as  man,  but  he  has  be¬ 
sides  gained  it  by  his  merits,  by  fighting  and  over¬ 
coming  for  the  justice  of  God,  especially  in  his 
passion,  and  by  allowing  himself  to  be  judged  un¬ 
justly  by  men.  Wherefore  St.  Augustine  with 
good  reason  says:  “He  will  sit  as  judge,  who  stood 
beneath  a  judge;  he  will  condemn  the  truly  guilty, 
who  was  made  guilty  falsely.” 

Besides,  the  three  following  reasons  will  make 
it  more  clear  how  befitting  all  this  was.  First, 
the  proportion  and  affinity  which  the  human  nature 
of  Christ  has  with  men,  who  have  to  be  judged; 
since  this  is  the  sweet  law  of  divine  providence,  to 
make  use  of  the  intermediate  causes  which  are 
nearest  to  the  effects.  Thus  it  wills  the  fruit  to  be 
born  from  its  plant,  and  the  plant  from  its  seed; 
that  man  be  generated  from  a  man,  and  therefore 
in  a  similar  way,  that  man  be  judged  by  Christ  as 
man.  Secondly,  because  the  final  judgement  is 
connected  with  the  general  resurrection  of  the  dead, 
which  was  merited  for  us  by  Christ  through  the 
passion  which  he  sustained  in  his  humanity,  and 
of  which  resurrection  this  same  humanity  is  to  be 
the  cause  as  an  instrument  of  the  divinity. 
Thirdly,  because,  according  to  the  observation  of 
St.  Augustine,  it  was  proper  that  at  the  universal 
judgment  all  the  good  and  bad  should  see  their 
judge;  the  good  in  his  two  natures,  divine  and 


CHRIST’S  JUDICIARY  POWER.  3S1 

human,  the  bad  in  his  human  nature  at  least.  It 
was  proper,  he  says,  that  those  to  be  judged  should 
see  the  judge.  .  .  .  But  good  and  bad  were  to  be 
judged.  .  .  .  Therefore  it  remained  that  in  the 
judgment  the  form  of  the  servant  should  be  shown 
both  to  the  good  and  the  bad,  and  that  the  form  of 
God  should  be  reserved  for  the  good  alone. 

Chrises  judiciary  power  extends  to  all  human  things. 

The  judiciary  power  of  Jesus  Christ  extends  to 
all  human  things  without  any  exception.  If  we 
speak  of  Christ  as  to  the  divine  nature,  there  can 
be  no  doubt  of  it,  since,  as  was  said  before,  the 
Father  judges  all  things  by  the  Word,  as  he  exe¬ 
cutes  all  things  by  the  Word.  But  of  Christ  as 
man,  it  must  be  said  likewise  that  all  human  things 
are  subject  to  his  judgment.  And  this  appears 
evident,  if  we  bear  in  mind  first  of  all  the  very 
close  union  of  Christ’s  soul  with  the  Word.  For 
if  it  be  true,  that  ‘the  spiritual  man  judges  all 
things’  (1  Cor.  II,  15),  because  the  spiritual  man, 
by  adhering  to  the  Word  of  God  which  is  truth 
itself,  and  by  being  enlightened  by  its  light,  be¬ 
comes  as  it  were  a  living  justice  and  law  to  decide 
distinctly  011  all  matters,  how  much  more,  then, 
does  the  soul  of  Christ,  which  is  full  of  the  Word’s 
truth,  ‘judge  all  things’,  that  is  to  say,  have  all 
things  subordinate  to  its  judgment.  Again  this 
same  is  deduced  from  the  merit  of  Christ’s  death: 
“For  to  this  end  Christ  died  and  rose  again,  that 
he  might  be  Ford  both  of  the  dead  and  of  the  liv¬ 
ing”  (Rom.  XIV,  9).  Therefore,  as  the  apostle 
immediately  adds,  ‘we  shall  all  stand  before  the 


382  JESUS  CHRIST  THE  WORD  INCARNATE. 

judgment-seat  of  Christ’.  And  why  shall  we  stand, 
if  not  that  he,  according  to  that  same  nature  in 
which  ‘he  died  and  rose  again’,  may  judge  us  all 
and  in  all  our  concerns?  Lastly,  consider  briefly 
what  is  the  relation  which  all  human  things  have 
in  regard  to  our  eternal  salvation.  This  is  the 
end  and  those  are  the  means;  this  is  the  principal 
and  those  the  accessories.  Now  to  the  judgment 
of  the  man  Christ  it  is  reserved  to  admit  to  the 
blessed  life,  which  is  our  salvation,  those  who  are 
worthy  of  it,  and  to  reject  those  who  are  unworthy 
of  it  (Mat.  XXV).  Much  more,  then,  are  all 
other  human  things  subject  to  his  judgment,  since 
he  who  has  power  over  the  end  and  over  the  prin¬ 
cipal,  has  it  with  greater  reason  over  the  means 
and  over  the  accessories. 

All  the  angels,  good  and  bad,  are  subject  to  Chrises 

judiciary  authority. 

All  the  angels  also,  both  good  and  bad,  are 
subject  to  Christ’s  judiciary  power,  and  not  only 
in  as  much  as  he  is  the  Word  of  God,  but  also  as 
to  his  human  nature,  and  chiefly  for  three  reasons. 
First,  by  reason  of  the  closest  proximity  which  the 
assumed  nature  has  with  God,  for  ‘nowhere  doth 
he  take  hold  of  the  angels,  but  of  the  seed  of 
Abraham  he  taketh  hold’  (Heb.  II,  16).  O11  this 

account  the  soul  of  Christ  is  filled  with  the  power 
of  the  Word,  much  more  than  any  of  the  angelic 
spirits,  even  the  very  highest,  so  that  it  belongs  to 
it  to  enlighten  the  angels,  and  also  to  judge  them. 
Secondly,  on  account  of  the  abasement  to  which 
the  human  nature  in  Christ  submitted  during  the 


CHRIST’S  JUDICIARY  POWER.  383 

passion,  for  which  it  merited  to  be  exalted  above 
all  the  angels,  good  and  bad,  in  such  a  way  that 
‘in  the  name  of  Jesus  every  knee  should  bend,  of 
those  that  are  in  heaven,  on  earth,  and  in  hell’ 
(Philipp.  II,  10).  Thirdly,  by  reason  of  the  works 
which  the  angels  perform  for  men,  of  whom  Christ 
is  in  a  particular  manner  the  head;  for  all  the  an¬ 
gels  are  ministering  spirits,  sent  to  minister  in 
favor  of  those  who  shall  attain  the  inheritance  of 
salvation:  “Are  they  not  all  ministering  spirits, 
sent  to  minister  for  those  who  shall  receive  the  in¬ 
heritance  of  salvation?”  (Heb.  I,  14). 

But  in  what  things  precisely  do  the  angels  de¬ 
pend  on  the  judgment  of  Christ?  O11  three.  First, 
as  to  the  dispensation  of  the  various  offices  and 
ministries  which  are  performed  by  them,  because 
such  dispensation  belongs  to  Christ  also  in  his 
human  nature,  in  which  the  angels  in  fact  served 
him:  “And  behold,  angels  came  and  ministered  to 
him”  (Mat.  IV,  1 1  ) ;  and  the  devils  entreated  him 
to  send  them  into  the  herd  of  swine:  “And  the 
devils  besought  him,  saying,  if  thou  cast  us  out 
hence,  send  us  into  the  herd  of  swine”  (Mat.  VIII, 
31).  Secondly,  as  to  the  accidental  rewards  of  the 
good  angels,  which  are  especially  the  joys  that 
they  feel  for  the  salvation  of  men:  “There  shall  be 
joy  before  the  angels  of  God  upon  one  sinner  doing 
penance”  (TukeXV,  10).  And  as  to  the  acciden¬ 
tal  punishments,  which  Christ  even  as  man  inflicts 
on  the  devils,  either  by  increasing  their  torments, 
or  by  putting  them  to  flight  and  confining  them  in 
hell.  Hence  at  his  sight  the  devils  cried  out: 


384  JESUS  CHRIST  THE  WORD  INCARNATE. 


“What  have  we  to  do  with  thee,  Jesus  of  Nazareth? 
Art  thou  come  to  destroy  us?”  (Mark.  I,  24). 
“Art  thou  come  hither  to  torment  us  before  the 
time?*’  (Mat.  VIII,  29).  Thirdly,  in  regard  to 
the  essential  reward  of  the  good  angels,  which  is 
eternal  beatitude,  and  in  regard  to  the  essential 
punishment  of  the  rebel  angels,  which  is  eternal 
damnation.  But  this  was  done  by  Christ  as  the 
Word  of  God,  at  the  beginning  of  the  world. 

And  here,  finally,  we  may  observe  that,  if  Christ 
as  man  has  the  power  of  Lord  and  judge  not  only 
over  men,  but  also  over  the  angels,  who  are  the 
most  important  among  creatures,  he  has  it  there¬ 
fore  also  universally  over  all  creatures,  because,  as 
St.  Augustine  says,  ‘inferior  things  by  a  certain 
orderare  ruled  by  God  through  the  superior  things’. 
Consequently,  it  is  proper  to  say  that  all  creatures 
are  ruled  and  governed  by  God  through  the  human¬ 
ity  of  Jesus  Christ,  which  is  above  all  men  and  all 
the  angels,  and  all  that  is  created:  “Thou  hast  set 
him  over  the  works  of  thy  hands;  thou  hast  put 
all  things  in  subjection  under  his  feet,  for  in  that 
he  subjected  all  things  to  him,  he  left  nothing  not 
subject  to  him”  (Heb.  II,  7,  8).  And  this  supreme 
power  of  the  Lamb  of  God  all  creatures  acknow¬ 
ledge  and  confess  in  their  own  way:  “And  every 
creature  which  is  in  heaven,  and  on  the  earth,  and 
under  the  earth,  and  such  as  are  in  the  sea,  and 
the  things  that  are  therein,  I  heard  all  saying,  to 
him  that  sitteth  on  the  throne,  and  to  the  Lamb, 
benediction  and  honor  and  glory  and  power  for  ever 
and  ever”  (Apoc.  V,  13). 


Chapter  IyXVIII. 


The  Final  Judgment. 

According  to  the  teaching  of  Catholic  faith, 
we  have  to  admit  two  final  judgments,  one  at 
the  end  of  each  man’s  life,  and  the  other  at  the 
end  of  the  world;  one  private,  the  other  public; 
one  proper  to  individuals,  and  which  on  that  ac¬ 
count  is  called  particular,  the  other  common  to  all, 
and  therefore  called  universal.  Both  necessarily 
take  place  after  death,  not  before:  1  ‘It  is  appointed 
for  men  once  to  die,  and  after  this  the  judgment” 
(Heb.  IX,  27)  For  what  reason?  Because  a 
definite  judgment  cannot  be  given  of  any  thing 
subject  to  change,  until  it  reaches  its  termination. 
Of  a  statue  there  can  be  no  judgment  made  until 
its  workmanship  be  finished;  of  a  house  until  the 
building  is  completed;  of  a  book  until  the  writing 
is  ended;  and  so  of  other  things  in  like  manner, 
which  sometimes  appear  fair  and  good  at  first,  but 
afterwards  are  admitted  to  be  unseemly  and  hurt¬ 
ful;  or  at  first  they  appear  unseemly  and  hurtful, 
and  are  afterwards  admitted  to  be  fair  and  good. 
So,  in  a  similar  way,  of  man  who  is  every  hour 
changeable  and  every  hour  liable  to  pass  from 
good  to  evil,  and  from  evil  to  good,  a  perfect  judg¬ 
ment  cannot  be  given  until  he  has  ended  his  days. 
But  having  once  ended  them,  he  can  be  judged 

(385) 


25 


386  JESUS  CHRIST  THE  WORD  INCARNATE. 


immediately;  and  therefore  also  lie  shall  be  judged 
immediately  in  the  particular  judgment,  in  which 
he  shall  receive  the  retribution  which  is  due  to 
him  according  to  his  merits,  either  of  eternal  re¬ 
ward,  or  of  eternal  punishment. 

But  notice  that,  although  with  death  the  tem¬ 
poral  life  itseif  of  man  has  its  end,  yet  he  continues 
on  this  earth  to  survive  himself,  so  to  say,  in  many 
of  his  effects.  He  survives  in  the  memory  of  men, 
who,  being  often  deceived,  esteem  him  as  good, 
whilst  he  is  bad,  and  bad  whilst  he  is  good.  He 
survives  in  his  children,  who  are,  as  it  were,  a  re¬ 
production  of  their  parents,  according  to  the  words 
of  Ecclesiasticus:  “His  father  is  dead,  and  he  is, 
as  if  he  were  not  dead,  for  he  has  left  one  behind 
that  is  like  himself”  (Eccl.  XXX,  4).  And  yet 
the  children  of  many  good  parents  are  bad,  and  the 
children  of  many  bad  parents  are  good.  He  sur¬ 
vives  in  the  effects  of  his  works:  thus  the  heresy  of 
Luther  and  of  other  lieresiarchs  continues  still  to 
occasion  the  unbelief  and  perdition  of  many,  and 
the  preaching  of  the  apostles  continues  still  to 
bring  about  the  faith  and  salvation  of  many.  He 
^survives  in  his  ashes,  which  sometimes  enjoy  an 
honorable  sepulchre,  when  they  ought  to  lie  in  the 
commons;  and  they  lie  in  the  commons,  when  they 
ought  to  have  an  honorable  sepulchre.  He  survives 
in  those  things  in  which  he  fixed  his  love,  for 
example,  in  some  temporal  goods,  some  of  which 
last  a  very  short  time  and  others  for  a  longer  time. 
Therefore,  that  first  judgment  mentioned  before 
cannot  be  so  perfect  and  so  full  as  it  should  be, 


THE  FINAL  JUDGMENT. 


3^7 


because  at  that  time  the  man  has  ended  living  only 
in  himself.  It  is  necessary,  besides,  that  he  end 
living  also  in  those  things  which  he  had  outside  of 
himself,  all  of  which  are  subject  to  the  valuation 
of  the  divine  judgment;  and  then  be  judged  again. 
Hence  it  is,  that  there  will  be  a  second  judgment, 
in  which  a  full  judgment  will  be  passed  on  all  that 
appertains  to  every  man  by  whatsoever  title;  and 
this  judgment  cannot  take  place  until  the  end  of 
the  world,  that  is,  until  the  whole  human  genera¬ 
tion  on  the  earth  shall  have  ceased  to  live,  and  to 
survive:  and  the  judgment  shall  be  universal  and 
public,  in  order  that  all  may  manifestly  see  and 
admire  the  wisdom,  the  goodness  and  justice  of 
God  towards  all  and  in  all  things. 

On  the  last  day  all  shall  rise,  both  good  and  bad. 

On  the  last  day,  at  the  voice  of  the  Son  of  God, 
at  the  sound  of  God’s  trumpet,  all  shall  rise  again, 
good  and  bad;  the  good  to  live  forever,  the  bad  to 
be  condemned  in  soul  and  body  to  everlasting 
death:  “The  hour  cometh  wherein  all  that  are  in 
their  graves  shall  hear  the  voice  of  the  Son  of  God, 
and  they  that  have  done  good,  shall  come  forth 
unto  the  resurrection  of  life,  but  they  that  have 
done  evil,  unto  the  resurrection  of  judgment” 
(John  V,  28,  29).  “The  L,ord  himself  shall  come 
down  from  heaven  with  commandment,  and  with 
the  voice  of  the  archangel,  and  with  the  trumpet 
of  God,  and  the  dead  who  are  in  Christ  shall  rise 
first”  (1  Thes.  IV,  15).  What  is  meant  here  by 
the  voice  of  Christ?  Remember  that  Christ’s  re- 


388  JESUS  CHRIST  THE  WORD  INCARNATE. 


surrection  is  tlie  cause  of  our  resurrection.  Now 
it  is  necessary  that  in  some  way  the  cause  be  joined 
to  the  effect,  and  in  a  manner  proportioned  to  the 
quality  of  the  effect.  Hence  it  is,  that  Christ  risen 
will,  in  order  to  effect  the  general  resurrection  of 
our  bodies,  make  use  of  some  corporeal  sign  per¬ 
ceptible  to  all,  and  this  is  what  is  called  the  voice 
of  the  Son  of  God.  According  to  some,  it  will  be 
really  the  living  voice  of  Christ,  who  will  com¬ 
mand  the  dead  to  rise,  as  he  formerly  commanded 
the  sea  and  the  winds  to  be  still,  and  the  tempest 
ceased.  According  to  others,  this  sign  will  be 
nothing  more  than  the  appearance  itself  of  the  Son 
of  God,  who  like  a  flash  of  lightning  shall  instant¬ 
ly  appear  visible  to  the  whole  world:  “For  as  the 
lightning  cometh  out  of  the  east,  and  appeareth 
even  unto  the  west,  so  shall  also  the  coming  of  the 
Son  of  man  be”  (Mat.  XXIV,  27).  This  his  ap¬ 
pearance  too  is  called  a  voice,  because  it  will  have 
the  force  of  a  command,  which  all  nature  will  obey 
instantaneously.  Hence  it  is  also  written  that 
‘the  Lord  shall  come  with  commandment’. 

Notice,  however,  that  this  voice,  in  whatever 
way  it  is  to  be  understood,  is  called  the  sound  of  a 
trumpet,  to  denote  clearness  and  force,  so  that  there 
will  be  no  one  who  shall  not  hear  it.  But  chiefly 
by  analogy  to  the  use  which  they  made  of  the 
trumpet  in  the  old  testament.  They  employed  it 
particularly  in  three  cases.  To  assemble  men  to 
meetings,  to  stir  them  up  to  war,  and  to  call  them 
to  the  feasts.  Now,  011  the  last  day,  the  risen  will 
be  called  to  the  great  meeting  of  judgment;  to  the 


THE  FINAL  JUDGMENT. 


389 


great  war  in  which  God,  and  the  entire  universe 
with  him,  shall  fight  against  the  unwise:  “And 
the  whole  world  shall  fight  with  him  against  the 
unwise”  (Wisd.  V,  21);  and  to  the  great  feast  of 
Christ’s  complete  and  everlasting  triumph. 

The  conscience  of  every  man  will  bear  testimony  of 

his  past  acts. 

On  that  tremendous  day,  when  God  shall  judge 
the  secrets  of  men,  the  conscience  of  each  one  will 
render  testimony  of  the  acts  he  has  done,  both 
good  and  evil,  and  his  very  thoughts  will  come 
forward  to  accuse  or  to  defend  him:  “Their  con¬ 
science  bearing  witness  to  them,  and  their  thoughts 
within  themselves  accusing  them,  or  else  defending 
them,  in  the  day  when  God  shall  judge  the  secrets 
of  men”  (Rom.  II,  15,  16).  This  means  that  on 
that  day  every  man  will  have  a  complete  know¬ 
ledge  of  all  the  actions  done  by  him,  for  in  that 
judgment  each  and  all  of  them  have  to  be  dealt 
with,  and  he  that  is  witness,  accuser  and  defender, 
needs  to  have  a  knowledge  of  those  things  which 
are  to  be  the  matter  for  judgment. 

St.  John  wished  to  express  the  same  with  these 
words:  “And  I  saw  the  dead,  great  and  small, 
standing  before  the  throne,  and  the  books  were 
opened;  and  an  other  book  was  opened  which  is 
the  book  of  life;  and  the  dead  were  judged  by  those 
things  which  were  written  in  the  books,  according 
to  their  works”  (Apoc.  XX,  12).  The  many  books 
are  the  consciences  of  men;  and  they  are  said  to  be 
open,  to  signify  that  nothing  shall  remain  closed, 
nothing  hidden,  but  that  all  shall  be  manifest. 


390  JESUS  CHRIST  THE  WORD  INCARNATE. 

By  the  book  of  life,  also  open,  is  meant  the  book 
of  the  divine  law,  which  teaches  us  the  way  that 
leads  to  life;  or  that  divine  power  by  which  all  the 
doings  of  each  one  will  be  recalled  to  his  memory; 
or  also  the  sentence  of  the  judge  which  will  shine 
written  in  his  mind. 

But  it  may  be  objected  that,  if  it  is  true  that 
every  one  will  recall  to  mind  whatever  he  has  done 
in  life,  then  the  saints  too  will  recall  to  mind  all 
their  sins,  and  the  damned  likewise  will  remember 
their  virtuous  deeds.  True  enough;  but  the  re¬ 
membrance  of  evil  done  will  not  in  the  least 
diminish  the  joy  of  the  saints,  nor  will  the  remem¬ 
brance  of  good  done  lighten  in  the  least  the  torment 
of  the  damned.  On  the  contrary,  both  will  be  in¬ 
creased;  the  joy  of  the  saints  will  be  increased, 
because  they  will  understand  much  better  the  many 
and  great  evils  from  which,  by  the  divine  mercy, 
they  were  freed;  the  torment  of  the  damned  will 
be  increased,  because  they  will  understand  much 
better  the  many  and  great  goods,  which  through 
their  own  fault  they  have  lost  irreparably.  Not 
only  will  each  one  see  clearly  his  own  merits  or 
demerits,  but  will  know  at  the  same  time  the  mer¬ 
its  and  demerits  of  all  the  others.  This  at  least  is 
the  most  probable  and  most  common  opinion  of  the 
holy  doctors.  And  the  reason  is,  because  in  the 
last  and  universal  judgment  it  is  necessary  that  the 
justice  of  God  be  plainly  manifested  to  all,  which 
at  present  most  frequently  remains  concealed  or 
unobserved.  For  this  reason  it  is  required  that  all 
should  know,  that  the  sentence  which  Christ  pro- 


THE  FINAL  JUDGMENT. 


391 


nounces  on  each  one  of  them,  is  most  just,  and 
such  as  corresponds  to  their  works,  good  or  bad. 
Therefore,  it  is  necessary  that  these  same  works 
be  disclosed  to  all.  Nor  are  we  to  think  that  a 
like  manifestation  of  their  sins  will  be  a  cause  of 
pain  and  confusion  to  the  just.  Quite  the  contrary: 
it  will  even  turn  to  their  great  glory  and  content¬ 
ment,  because  together  with  the  fault  will  be  pub¬ 
lished  the  penance  which  they  did  for  it;  whilst  on 
the  other  hand  the  manifestation  of  good  performed 
by  the  reprobate  will  be  for  them  a  greater  distress 
and  reproach,  because  it  will  render  their  maligni¬ 
ty,  and  the  abuse  which  they  made  of  God’s  gifts, 
plain  and  inexcusable. 

Those  who  shall  be  present  at  the  last  judgment. 

Those  who  shall  be  found  present  at  the  final 
judgment,  will  be  all  men  good  and  bad,  and  like¬ 
wise  all  the  angels  good  and  bad.  All  men,  for 
the  reason  that  the  judiciary  power  was  conferred 
on  Christ  in  reward  of  the  humility  which  he  ex¬ 
ercised  in  his  passion.  Now  in  the  passion  he 
humbled  himself  for  all,  he  shed  his  blood  for  all. 
On  this  account  it  is  just  that  all  men  be  assembled 
together  to  contemplate  his  exaltation  in  the  human 
nature,  in  which  God  has  appointed  him  judge  of 
the  living  and  the  dead:  “It  is  he  who  hath  been 
appointed  by  God  to  be  the  judge  of  the  living  and 
of  the  dead”  (Acts  X,  42).  Not  only  the  adults, 
but  the  infants  also,  who  died  before  the  use  of 
reason,  shall  be  present  at  the  judgment,  not  to  be 
judged,  but  to  be  spectators  of  the  glory  of  Christ 


392  JESUS  CHRIST  THE  WORD  INCARNATE. 

the  judge.  In  this  way  it  shall  come  to  pass,  that 
at  his  appearance  amid  the  clouds,  there  will  be  no 
eye  that  shall  not  see  him:  “Behold  he  cometh 
with  the  clouds,  and  every  eye  shall  see  him” 
(Apoc.  I,  7). 

But  among  men  there  will  be  some  privileged 
ones,  who  will  not  only  be  present,  but  will  sit  in 
judgment  together  with  Christ  as  his  associates. 
These  will  be  the  apostles  and  their  imitators  in 
the  perfect  following  of  Christ,  which  consists  in 
abandoning  all  things  to  follow  him:  “Amen  I  say 
to  you,  that  you,  who  have  followed  me,  in  the  re¬ 
generation,  when  the  Son  of  man  shall  sit  on  the 
seat  of  his  majesty,  you  also  shall  sit  on  twelve 
seats,  judging  the  twelve  tribes  of  Israel”  (Mat. 
XIX,  28).  Let  us  examine  diligently,  what  is 
implied  by  judging  together  with  Christ.  It  does 
not  mean  simply,  that  they  will  approve  the  sen¬ 
tence  of  Christ,  for  this  improper  mode  of  judging 
will  be  common  to  all  the  elect.  Neither  does  it 
mean  that  they  will  have  a  seat  more  eminent, 
nearer  and  more  like  to  that  of  the  judge;  for  even 
this  is  not  properly  to  judge.  To  judge  is  to  pro¬ 
nounce  definitive  sentence,  and  this  can  be  done  in 
two  ways,  either  by  passing  sentence  by  one’s  own 
authority,  or  by  merely  concurring  in  the  sentence 
already  passed  by  another’s  authority.  The  first 
manner  of  judging  belongs  only  to  Christ.  The 
second  manner  will  be  that,  which  by  a  singular 
privilege  will  be  given  to  the  apostles  and  their 
followers. 

Besides  all  men,  there  will  be  present  also  all 


THE  FINAL  JUDGMENT. 


393 


the  angels  of  heaven,  and  all  the  demons  of  hell. 
All  the  angels  of  heaven,  to  form  a  retinue  for  the 
Son  of  man,  who  shall  come  in  all  his  majesty: 
“And  when  the  Son  of  man  shall  come  in  his 
majesty,  and  all  the  angels  with  him”  (Mat.  XXV, 
31).  But  these  shall  be  present  in  quality  of 
ministers,  not  in  quality  of  associate  judges,  because 
between  the  associate  judges  and  the  judge  there 
should  be  conformity,  and  it  is  men  that  are  con¬ 
formed  to  Christ  the  Son  of  man,  and  not  the 
angels.  The  demons,  too,  shall  stand  there,  in 
spite  of  their  unwillingness,  for  their  shame  and 
punishment,  in  quality  of  instruments  to  execute 
divine  vengeance  on  the  reprobate.  Neither  the 
angels,  however,  nor  the  demons  shall  be  judges 
on  that  day  directly,  but  indirectly;  and  it  will  be 
in  this  manner.  In  a  judgment  it  is  necessary  to 
distinguish  two  sides,  the  discussion  of  merits  or 
demerits,  and  the  retribution  of  reward  or  punish¬ 
ment.  In  the  angels,  whether  good  or  bad,  the 
discussion  cannot  have  place,  since  this  occurs 
when  there  is  mixture  of  good  with  evil.  Now 
in  the  good  angels  there  is  only  good,  and  in  the 
bad  angels  there  is  only  evil  as  regards  judgment. 
As  to  retribution,  one  is  that  which  corresponds  to 
one’s  own  merits  or  demerits,  and  the  other  that 
which  corresponds  to  the  merits  or  demerits  of 
others.  The  retribution  corresponding  to  the  per¬ 
sonal  merits  or  demerits  of  the  good  and  the  bad 
angels  was  given  them  from  the  beginning,  when 
the  former  were  raised  up  to  heavenly  glory,  and 
the  latter  were  cast  into  the  infernal  abysses.  The 


394  JESUS  CHRIST  THE  WORD  INCARNATE. 

retribution  corresponding  to  the  merits  or  demerits 
of  others,  brought  about  through  the  same  good 
or  bad  angels  by  inducing  men  to  do  good  or  to 
do  evil,  is  that  which  shall  be  reserved  for  the  last 
judgment,  in  as  much  as  the  good  angels  will  then 
have  more  joy  at  the  salvation  of  those  whom  they 
have  assisted  to  good,  and  the  bad  angels  will  have 
more  torment  for  the  damnation  of  those  whom  they 
have  incited  to  evil.  It  is  owing  to  this  indirect 
retribution,  that  it  is  said  that  the  good  and  the 
wicked  angels  shall  also  be  judged,  but  indirectly. 

The  manner  in  which  Christ  will  appear  as  judge. 

We  may  now  consider  in  what  manner  Christ 
will  come  on  the  last  day  to  exercise  his  authority 
as  supreme  judge.  He  will  come  with  great  power 
and  majesty:  “And  then  they  shall  see  the  Son  of 
man  coming  in  a  cloud  with  great  power  and 
majesty”  (L,uke  XXI,  27).  And  so  his  coming 
will  be  preceded  by  many  and  most  singular  prod¬ 
igies,  which  will  give  men  a  sign  of  his  near 
coming,  and  of  his  supreme  dignity  and  power: 
“And  there  shall  be  signs  in  the  sun  and  in  the 
moon  and  in  the  stars”  (L,uke  XXI,  25).  “The 
sun  shall  be  darkened,  and  the  moon  shall  not  give 
her  light,  and  the  stars  shall  fall  from  heaven,  and 
the  powers  of  the  heavens  shall  be  moved”  (Mat. 
XXIV,  29).  After  that,  when  the  time  appointed 
by  divine  wisdom  shall  come,  he  himself  will  ap¬ 
pear,  and  spread  his  rays  like  lightning  from  pole 
to  pole,  for  his  sacred  humanity  will  be  encom¬ 
passed  and  beaming  with  all  its  glory.  It  will  not 


THE  FINAL  JUDGMENT. 


395 


be  then  any  more  as  in  liis  first  coming.  He  then 
came  to  pay  the  Father  our  debts,  and  on  that 
account  appeared  covered  with  our  miseries  him¬ 
self.  But  the  second  time  he  will  come  to  execute 
on  us  the  justice  of  his  Father  in  a  most  solemn 
manner,  by  rendering  to  each  one  publicly  and 
fully  the  retribution  deserved;  the  retribution  of 
eternal  happiness  to  the  elect,  both  as  to  soul  and 
body;  the  retribution  of  eternal  punishment  to  the 
reprobate,  both  as  to  soul  and  body.  So  he  will 
come  loaded  with  the  riches,  the  glory,  the  power, 
and  the  supreme  and  tremendous  majesty  of  his 
divine  Father. 

The  sight  of  the  glorious  humanity  of  Christ 
will  bring  great  rejoicing  to  the  good,  but  at  the 
same  time  it  will  cause  inexpressible  terror  and 
sadness  in  the  wicked,  for  the  glory  and  power  of 
him  that  is  loved,  cheers  and  gladdens,  whilst  the 
glory  and  power  of  him  that  is  hated  saddens  and 
terrifies.  Moreover,  the  just  shall  contemplate  also 
the  glory  of  his  divinity.  Not  so  the  wicked;  yet 
from  the  effects  which  they  will  feel  in  themselves 
and  see  in  others,  they  will  be  unable  to  doubt  that 
Christ  is  God.  At  the  same  time  there  will  appear 
with  Christ  in  the  heavens  the  sign  of  the  Son  of 
man,  that  is,  the  cross,  as  the  fathers  explain : 
“And  then  shall  appear  the  sign  of  the  Son  of  man 
in  heaven”  (Mat.  XXIV,  30).  And  this,  too,  for 
the  greater  consolation  of  the  just,  who  owe  their 
eternal  salvation  to  the  cross  of  Christ,  and  for  the 
greater  anguish  and  confusion  of  the  wicked,  who 
trampled  on  that  blood  which  Christ  shed  on  the 


396  JESUS  CHRIST  THE  WORD  INCARNATE. 


cross  also  for  them.  To  the  same  end,  likewise, 
in  the  glorious  body  of  Christ  the  scars  of  his 
wounds  will  appear  shining  with  the  most  brilliant 
light,  so  that  they  may  be  as  perpetual  signs  and 
monuments  of  his  divine  power,  through  which  by 
suffering  and  dying  he  could  gain  over  his  enemies 
and  ours  a  triumph  so  complete,  and  which  will 
endure  forever.  “Thanks  be  to  God  who  hath 
given  us  the  victory  through  our  Tord  Jesus 
Christ’7  (1  Cor.  XV,  57). 


CONCLUSION. 


So,  now,  dear  reader,  we  have  reached  the  end 
of  the  present  volume,  and  I  think  it  will  be  profit¬ 
able  and  at  the  same  time  agreeable  to  you  to  cast 
a  look  back,  to  review  a  little  the  road  over  which 
we  have  passed  by  following  the  footsteps  of  our 
faithful  and  most  skilful  guide.  But  first  it  will  be 
well  to  consider  what  was  the  terminus  at  which 
we  wished  to  arrive.  The  terminus  was  to  know 
Jesus  Christ  the  Incarnate  Word  better,  that  is,  to 
have  a  clearer  and  more  complete  knowledge  of 
him  as  far  as  is  possible  for  us.  With  the  eye  fixed 
on  this  terminus,  we  began  the  journey  behind  our 
guide,  being  certain  that  we  would  be  conducted 
by  the  most  secure  and  direct  way. 

Therefore,  after  having  exercised  ourselves 
briefly  in  pondering  in  general  on  the  great  bene¬ 
fits  of  the  study  of  Jesus  Christ,  we  applied  our¬ 
selves  at  once  to  the  study  first  of  Christ  as  the 
Word  of  God.  And  first  of  all  we  considered  those 
titles  which  belong  to  the  second  person  of  the 
Trinity,  because  they  express  his  personal  char¬ 
acter,  and  are  especially  the  three  following,  of 
the  Word,  of  the  Son,  and  of  the  Image  of  the 
Father.  Then  we  went  on  to  consider  those  of  the 
common  attributes,  which  are  wont  most  frequent¬ 
ly  to  be  ascribed  to  the  Word  by  appropriation, 

(397) 


398  JESUS  CHRIST  THE  WORD  INCARNATE. 

such  as  wisdom,  power,  the  book  of  life,  and  the 
like.  Lastly,  we  examined  the  relation  which  the 
Word  has  towards  the  other  divine  persons,  as 
being  sent  or  as  sending,  and  also  towards  creat¬ 
ures,  as  to  the  term  of  his  invisible  or  visible 
mission;  the  invisible  which  is  accomplished  by 
the  gift  of  sanctifying  grace;  the  visible  which  was 
accomplished  by  the  mystery  of  the  Incarnation. 
After  this  we  proceeded  to  study  Jesus  Christ  as 
the  incarnate  Word.  First  we  endeavored  to  un¬ 
derstand,  as  far  as  our  mind  strengthened  by  the 
light  of  faith  can  understand,  the  nature  and  the 
end  of  the  most  wonderful  work  of  divine  wisdom 
and  goodness,  which  is  the  incarnation  of  the  Son 
of  God.  We  considered  also  its  fitness  under  var¬ 
ious  respects.  Next  we  turned  our  whole  attention 
to  examine  in  detail  two  things,  into  which  the 
whole  matter  of  our  study  was  then  divided;  the 
first,  what  the  divine  Word  assumed  in  uniting 
itself  to  human  nature,  and  the  consequences  of 
this  union;  the  second,  what  the  incarnate  Word 
wrought  and  suffered  in  this  life  by  the  humanity 
assumed  by  it,  and  what  it  obtained  in  the  next 
life. 

Regarding  the  first  thing,  we  examined  what 
was  the  nature  which  the  Word  assumed,  and  what 
were  the  perfections  or  imperfections  which  he  put 
on  together  with  it.  As  to  the  perfections,  we  saw 
that  they  are  reduced  to  three  heads.  First,  the 
grace,  which  besides  the  grace  of  union  is  twofold 
in  Christ,  namely  the  personal  sanctifying  grace 
with  all  the  other  gifts  which  accompany  it,  and 


CONCLUSION. 


399 


the  grace  which  regards  him  as  head  of  the  Church, 
his  mystical  body  and  virgin  spouse.  Secondly, 
the  knowledge  proper  of  Christ’s  soul,  which  is 
three-fold,  that  is,  beatific,  infused,  and  acquired 
knowledge.  Thirdly,  the  active  power  with  which 
the  soul  of  Christ  is  adorned.  With  regard  to  the 
imperfections,  which  are  inherent  to  the  nature  of 
fallen  man,  we  saw  that  some  were  admitted  by 
him,  as  that  of  being  passible  and  mortal,  and 
others  not,  as  that  of  sin.  From  all  this  we  con¬ 
cluded  that  Christ  as  man,  during  his  life  here 
upon  earth,  was  not  simply  possessor  of  the  beatific 
vision,  nor  simply  a  wayfarer,  but  was  both  at  the 
same  time. 

Afterwards  we  went  on  to  investigate  the  con¬ 
sequences  which  arise  from  such  union  between 
the  divine  person  and  the  humanity,  some  of  which 
regard  Christ  in  himself,  some  regard  him  consid¬ 
ered  in  relation  to  the  Father,  and  others  regard 
him  in  relation  to  us.  The  consequences  which 
regard  Christ  in  himself  are  his  having  a  two-fold 
will,  and  a  two-fold  operation,  for  although  there 
is  only  one  person,  yet  it  subsists  in  two  natures, 
not  confused  nor  defective,  but  distinct,  and  each 
perfect  in  its  own  degree.  The  consequences  which 
regard  Christ  in  relation  to  the  Father,  are  his 
subjection  and  prayer  to  his  divine  Father,  in  as 
much  as  he  was  man;  and  his  quality  of  Mediator, 
Priest,  Victim  and  Predestinated  of  the  Father. 
The  consequence  in  regard  to  us  is  the  adoration 
of  latria,  which  we  are  bound  to  render  him  even 
according  to  his  human  nature.  We  pondered 


400  JESUS  CHRIST  THE  WORD  INCARNATE. 


over  all  these  consequences  successively,  and  thus 
ended  the  first  part  of  the  matter  which  we  under¬ 
took  to  treat. 

Then  we  passed  to  the  second  part,  which  took 
in  four  points,  that  which  appertains  to  the  begin¬ 
ning,  the  progress,  the  end  of  the  Saviour’s  life  in 
this  world,  and  his  exaltation  after  death.  To  the 
first  point  belong  Christ’s  conception,  and  birth, 
the  manifestation  of  his  birth  to  those  who  were 
chosen  by  God  as  the  first-fruit  of  believers,  the 
circumcision,  the  presentation  in  the  temple,  and 
lastly  his  baptism,  in  as  much  as  it  was  the  begin¬ 
ning,  not  of  his  human  life  absolutely,  but  of  his 
public  life.  Thus  we  considered  all  these  mysteries 
of  the  Redeemer’s  life  separately.  But  before  pay¬ 
ing  the  tribute  of  our  love  to  the  flower,  we  allowed 
ourselves  to  pause  a  little,  to  contemplate  and  extol 
the  most  fortunate  plant  which  produced  it.  I 
mean  that  woman,  who  was  blessed  among  all 
women,  because  chosen  among  all  to  receive  within 
her  bosom  the  Word  made  flesh.  Concerning  her 
we  brought  to  mind  four  things,  which  were  closely 
connected  with  our  subject,  her  most  exalted  sanc¬ 
tity,  her  perpetual  and  purest  virginity,  her  con¬ 
jugal  union  with  St.  Joseph  without  any  detriment 
of  her  integrity,  the  annunciation  of  the  angel, 
when  as  soon  as  she  had  given  her  consent,  the 
ineffable  mystery  of  the  incarnation  of  the  Son  of 
God  was  effected  in  her  bosom.  And  having  med¬ 
itated  on  the  birth  of  Christ,  we  could  not  but  at 
least  cast  a  glance  of  complacency  and  of  admira¬ 
tion  on  her  by  recognizing  and  venerating  her  as 
Mother  of  God. 


CONCLUSION. 


4OI 


We  next  proceeded  to  view  attentively  tlie  di¬ 
vine  Redeemer  in  the  progress  of  his  passible  life. 
We  observed  particularly  how  he  willed  to  dwell 
here  on  earth,  how  he  deported  himself  in  sustain¬ 
ing  and  repelling  the  temptation  of  the  devil,  how 
he  preached  his  doctrine,  and  the  miracles  which 
he  performed  to  confirm  it.  As  to  the  miracles, 
we  first  considered  them  in  general,  and  afterwards 
according  to  their  different  kinds,  and  finally  we 
made  a  pause  to  contemplate  the  miracle  of  the 
transfiguration,  in  which  Christ  wished  that  his 
disciples  should  have  a  little  foretaste  of  that  glory 
which  was  reserved,  even  as  to  the  body,  both  for 
him  our  head,  and  by  him  and  to  his  likeness  for 
us  also,  his  members. 

After  this  we  went  on  to  ponder  on  what  Christ 
did  and  suffered  011  the  end  of  his  mortal  life. 
We  recalled  to  mind  his  passion,  his  death,  the 
precious  effects  which  flowed  from  it,  and  the  mys¬ 
teries  which  occurred  after  death  in  the  Saviour’s 
body  and  soul;  in  the  body  his  burial,  in  the  soul 
his  descent  into  limbo. 

Finally,  we  endeavored  to  represent  to  ourselves 
as  well  as  we  could,  Christ’s  glorious  exaltation, 
and  to  this  end  we  considered  it  minutely  in  the 
five  following  things.  In  his  resurrection,  which 
for  us  also  was  the  source  of  corporal  and  spiritual 
resurrection;  in  his  ascension  to  the  highest  heav¬ 
ens;  in  the  sublimest  throne  where  he  sits  at  the 
Father’s  right  hand  ;  in  the  power  of  supreme 
Lord  and  judge  of  all  and  of  all  things;  and  in  the 
most  solemn  exercise  of  such  power,  which  is  to  be 
26 


402  JESUS  CHRIST  THE  WORD  INCARNATE. 


carried  out  at  the  end  of  the  world,  when  Jesus 
Christ  shall  appear  encompassed  with  all  his  glory, 
to  judge  the  living  and  the  dead,  and  shall  have 
a  complete  triumph  over  all  his  enemies.  Here 
then  we  concluded,  blessing  and  thanking  God  for 
the  victory  of  Christ,  which  is  our  victory  also, 
since  he  fought  and  conquered  for  love  of  us,  and 
for  our  sake. 

Does  it  not  seem  now,  kind  reader,  that  we 
have  reached  the  terminus  at  which  we  aimed, 
that  is  to  know,  not  perfectly,  for  no  finite  intelli¬ 
gence  can  reach  so  far,  but  more  clearly,  more  dis¬ 
tinctly  and  more  fully  Jesus  Christ,  the  Incarnate 
Word  ?  But  if  it  be  so,  then  we  must  thank  our 
kind  guide  for  it,  who  not  only  pointed  out  the 
way,  but  made  it  easy,  by  leveling,  by  clearing 
and  lighting  it  up  with  his  superhuman  wisdom. 

Still  we  must  not  be  contented  with  all  this. 
Besides  knowing  Jesus  Christ,  we  must  strive  also 
to  love  him:  and  this,  too,  has  to  be  the  ultimate 
end  of  our  study.  Therefore  in  this  also,  and  in 
this  above  all,  it  is  necessary  for  us  to  follow  the 
example  and  invoke  the  patronage  of  the  angelic 
doctor  St.  Thomas,  who  if  he  had  a  very  remark¬ 
able  knowledge  of  Jesus  Christ,  had  also  a  very 
remarkable  love  for  him.  This  is  perhaps  what 
Jesus  himself  intended  that  we  should  understand, 
when  he  addressed  him  with  those  well  known 
words:  “You  have  written  well  of  me,  Thomas.” 
He  said  that  he  had  written  well  of  him,  not  only 
because  he  had  written  of  him  with  clearness,  with 
fulness,  and  with  the  greatest  profoundness,  but 


CONCLUSION. 


403 


also  and  especially,  because  whilst  his  mind  was 
studying,  and  his  pen  was  writing  about  Jesus 
Christ,  his  heart  was  burning  with  the  most  lively 
and  sincere  love  of  him.  In  proof  of  this,  notice 
what  answer  the  saint  made  to  our  Lord,  when 
asked  by  him  what  recompense  he  desired  in  re¬ 
turn:  “What  recompense  then  will  you  receive?” 
He  replied,  that  he  desired  no  other  recompense 
than  him:  “No  other,  Lord,  but  thyself”,  inti¬ 
mating  by  these  words  that  the  desire  and  the  love 
of  his  heart  was  for  Jesus  Christ,  all  for  Jesus 
Christ,  and  only  for  Jesus  Christ. 


References  to  the  Works  of  St.  Thomas 


Chapter  I. — C.  Gent.  lib.  I,  c.  2. — Coloss.  II,  lect.  1. 

“  II.— I.  q.  27,  54.  —  C.  Gent.  lib.  IV,  c.  11.  —  De 
Verit.  q.  4,  opusc.  12.  —  De  diff.  verbi  div. 
et  hum.  Hebr.  I,  lect.  4. 

“  III.— I.  q.  27.— III.  q.  23.— C.  Gent.  lib.  IV,  c.  11, 

13.  — Comp.  Theol.  c.  57— 44. —  Rom.  VIII, 
lect.  6.  — Ephes.  I,  lect.  1. — Coloss.  I,  lect.  4. 

“  IV. — I.  q.  35;  q.  45,  a.  7  ;  q.  95. — I.  dist.  3,  qu.  2, 

a.  1.  —  C.  Gent.  lib.  IV,  c.  11.  —  I.  Cor.  XI, 
lect.  2. — Coloss.  I,  lect.  4. — Hebr.  I,  lect.  2. 

“  V.— I.  q.  39,  a.  7,  8.  — I.  II.  q.  95.— C.  Gent.  lib. 

IV,  c.  13,  13.  —  De  Verit.  q.  7,  a.  3.  —  Rom. 
VIII,  lect.  6.  —  I.  Cor.  I,  lect.  3.  —  Hebr.  I, 
lect.  2. 

“  VI.— I.  q.  18,  24.  —  C.  Gent.  lib.  IV,  c.  11.  —  De 

Verit.  q.  4,  7. — Hebr.  XII,  lect.  1. 

“  VII. — I.  q.  5,  a.  4;  q.  39,  a.  8. — I.  II.  q.  27,  a.  1. 

—II.  II.  q.  145,  a.  2;  q.  180,  a.  2.— I.  dist.  31, 
q.  2,  a.  1. 

“  Vili.— I.  q.  43.— I.  dist.  15,  16. 

“  IX.— III.  q.  1,  a.  2,  4;  q.  2.— C.  Geut.  lib.  IV, 

c.  54. 

“  X. — III.  q.  1,  a.  1;  q.  3,  a.  5,8. — C.  Gent.  lib.  IV, 

c.  42. 

“  XI. — I.  q.  64,  a.  2. — III.  q.  1,  a.  2;  q.  4,  a.  1, 

“  XII.— III.  q.  1,  5,  6.— C.  Gent.  lib.  IV,  c.  55. 

“  XIII.— III.  q.  4,  a.  6;  q.  5. 

“  XIV.— III.  q.  2,  a.  10;  q.  6,  art.  6;  q.  7,  a.  11,  13. 

“  XV.— I.  II.  q.  110.— III.  q.  7,  a.  1,  9,  10,  11,  12, 

“  XVI.— III.  q.  7,  a.  2,  3,  4. 

(404) 


Chapter 


XVII.—  I.  II.  q.  68;  q.  69;  q.  70.  —  III.  q.  7, 
a.  5,  6. 

XVIII.— I.  II.  q.  Ill;  III.  q.  7,  a.  7,  8. 

XIX.— III.  q.  8,  a.  1,  2,  3,  5,  6. 

XX. — I.  q.  106,  a.  1,  2.  —  III.  q.  8,  a.  4. — 
vSuppl.  q.  92,  a.  3.. 

XXI.  — IV.  dist.  49,  q.  4,  a.  1,  3.  — Cor.  XI, 
lect.  1.  —  Ephes.  V,  lect.  8,  9,  10. — 
in  Ps.  XlylV. 

XXII.— III.  q.  9,  a.  1,  2;  q.  10. 

XXIII.— III.  q.  9,  a.  3;  q.  11. 

XXIV.— III.  q.  9,  a.  4;  q.  12;  q.  13,  a.  8. 

XXV.— III.  q.  13. 

XXVI.— III.  q.  14. 

XXVII.— III.  q.  15,  a.  1,  2. 

XXVIII.— I.  II.  q.  23,  a.  3,  4.— III.  q.  15,  a.  4; 

q.  18,  a.  2. —  Supplem.  q.  82,  84. — C. 
Gent.  lib.  IV,  c.  86. — De  Verit.  q. 
26,  a.  8. 

XXIX.— III.  q.  15,  a.  10. 

XXX.— I.  II.  q.  10,  a.  1.— III.  q.  18;  q.  21, 
a.  3,  4. 

XXXI.— III.  q.  19.— De  Verit.  q.  29,  a.  6,7,  8. 
XXXII.— III.  q.  20. 

XXXIII.— III.  q.  21. 

XXXIV.— III.  q.  26.— Rom.  VIII,  lect.  5. 
XXXV.— III.  q.  22;  q.  31,  a.  8.  —  Hebr.  VII, 
lect.  1,  4. 

XXXVI.— I.  II.  q.  102,  a.  3;  q.  105,  a.  2.  —  III. 
q.  22,  a.  2;  q.  48,  a.  5. 

XXXVII.— I.  q.  23.— III.  q.  24. 

“  XXXVIII. -III.  q.  25. 

“  XXXIX.— III.  q.  27.— I.  dist.  q.  1,  a.  3.  — Rom. 

VII,  lect.  4. 

“  XD.— II.  II.  q.  88,  a.  6.  — III.  q.  28.  — C. 

Gent.  lib.  IV,  c.  45. 

“  XU.— HI.  q.  29. 

“  XUI.—  III.  q.  30. 

“  XUII. — I.  II.  q.  81.— III.  q.  31,  32,  33,  34. 

“  XUV.— III.  q.  35,  a.  2,  6.  7.  8. 

“  XLV.—  III.  q.  35,  a.  1,  3,  4.  5. 

“  XI/VL— III.  q.  36. 

“  XLVII.— III.  q.  37,  a.  1,  2. 

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XLVIII.— HI.  q.  37,  a.  3,  4. 

XlylX III.  q.  38,  39. 

L.—  III.  q.  40. 

LI.— HI.  q.  41. 

LII— HI.  q.  42. 

LIU.  — I.  q.  105,  a.  7;  q.  110,  a.  4.— III.  q.  43. 

LIV. — III.  q.  44. 

LV.— HI.  q.  45. 

LVI.— III.  q.  46,  a.  3,  5,  6. 

LVII.— HI.  q.  46,  a.  4,  9,  10,  11;  q.  47,  a.  2, 
4;  q.  50. 

LVIII.— III.  q.  48,  49. 

LIX.— III.  q.  51. 

LX.— III.  q.  52. 

LXL— III.  q.  53. 

LXIL— III.  q.  54.— Suppl.  q.  82,  83,  84,  85, 
96.— I.  Cor.  XV,  lect.  6. 

LXIII.— III.  q.  55. 

LXIV.— III.  q.  56. 

LXV.— III.  q.  57. 

LXVI.— III.  q.  58. 

LXVII.— III.  q.  59,  a.  1,  2,  3,  4,  6.  —  C.  Gent, 
lib.  IV,  c.  96. 

LXVIII.— III.  q.  59,  a.  5.— Suppl.  q.  75,  76,  87, 
88,  90.— C.  Gent.  lib.  IV,  c.  96. 


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